know thy self hammond, john, d. 1707. this text is an enriched version of the tcp digital transcription a45478 of text r218423 in the english short title catalog (wing h619a). 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. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45478 wing h619a estc r218423 99830022 99830022 34469 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. a45478) transcribed from: (early english books online ; image set 34469) images scanned from microfilm: (early english books, 1641-1700 ; 2030:15) know thy self hammond, john, d. 1707. 1 sheet ([1] p.) these are to be given away by the author, at the sarazens-head within ald-gate, [london] : [ca. 1656?] verse "man's curious nature still contends to know". by john hammond. place of publication from wing; publication date conjectured by cataloger. reproduction of the original in the bodleian library. eng man (christian theology) -poetry -early works to 1800. a45478 r218423 (wing h619a). civilwar no know thy self. hammond, john 1656 379 1 0 0 0 0 0 26 c the rate of 26 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-12 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-01 andrew kuster sampled and proofread 2006-01 andrew kuster text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion know thy self . man's curious nature still contends to know what 's acting in the heavens , what 's done below ; hee 'l number stars ; unfold what is to come ; fathom the seas , bring sand into a summ. he will maintain he knows the year , the day wherein this glorious fabrick shall decay . hee 'l quere his creator , and reply his own inventions , his own vanity : poor man look back , look on thy self , that book will teach enough ; man should no further look till that be throughly learn'd , 't is such a task the learning of it many an age will ask . study thy self , and all thou canst is study , for all thy actions are but dull and muddy ; leave off vain questions , meddle not at all with heavens decrees , 't is diabolicall : first know thy self , then shalt thou know the power that gave this knowledge , 't is the strongest tower man can repair to ; this being truly known , makes man entitled man , and all his own . but oh ambition , how it fools the sence of worm-like man ! and hurries reason thence . how great an influence has vain-glory got on weak , weak man whom it doth thus besot . these actings are mens own , and these intrusions of fame hereafter , are but meer delusions . oh give me moderation , let me live no longer than i shall forbear to grieve my christian and my naturall brethren so ! as to condemn their zeal , or urge their wo ▪ god is a god of order , man below should not confound , nor seek mans overthrow ; i 'le neither envy man , nor censure passe , how god shall deal hereafter , for alasse ! man cannot know himself , how can he then presume to know , what god shall act , or when ? or how , or where , or by what means , or why ? he that pretends to this presumes too high . these are to be given away by the author , at the sarazens-head within ald-gate . a description of the state and condition of all mankinde upon the face of the whole earth. and a discovery unto all; shewing what man was in his creation before transgression, and what he is in transgression ... also, the way of restoration, of salvation, redemption, and of life eternal, is here declared ... that all may come to the knowledge of the creator, and to have fellowship with him again, from whom all the children of men are separated in the state of enmity, and are ignorant of him, and drove from his presence. this is to go abroad into all the earth, through the whole world ... that they ... may be restored again to serve, and worship, and glorifie the living god, who made heaven and earth, and all things therein. by ... edward burrough. burrough, edward, 1634-1662. this text is an enriched version of the tcp digital transcription a77944 of text r207530 in the english short title catalog (thomason e912_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. 38 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a77944 wing b5998 thomason e912_3 estc r207530 99866575 99866575 118851 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. a77944) transcribed from: (early english books online ; image set 118851) images scanned from microfilm: (thomason tracts ; 137:e912[3]) a description of the state and condition of all mankinde upon the face of the whole earth. and a discovery unto all; shewing what man was in his creation before transgression, and what he is in transgression ... also, the way of restoration, of salvation, redemption, and of life eternal, is here declared ... that all may come to the knowledge of the creator, and to have fellowship with him again, from whom all the children of men are separated in the state of enmity, and are ignorant of him, and drove from his presence. this is to go abroad into all the earth, through the whole world ... that they ... may be restored again to serve, and worship, and glorifie the living god, who made heaven and earth, and all things therein. by ... edward burrough. burrough, edward, 1634-1662. [2], 14 p. printed for giles calvert, and are to be sold at his shop at the black-spread-eagle neer the west end of pauls, london : [1657] publication date from wing. annotation on thomason copy: "may 28 1657". reproduction of the original in the british library. eng man (christian theology) -early works to 1800. a77944 r207530 (thomason e912_3). civilwar no a description of the state and condition of all mankinde upon the face of the whole earth.: and a discovery unto all; shewing what man was burrough, edward 1657 7578 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. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-05 jason colman sampled and proofread 2007-05 jason colman text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a description of the state and condition of all mankinde upon the face of the whole earth . and a discovery unto all ; shewing what man was in his creation before transgression , and what he is in transgression ; how he is become a degenerate plant , bringing forth curled fruit , to the grieving of the good husbandman , who is thereby provoked continually against the works of his own hands , to destroy that which he hath made , because it is defiled through mans transgression . also , the way of restoration , of salvation , redemption , and of life eternal , is here declared unto all the sons and daughters of adam in the whole world , that all may come to the knowledge of the creator , and to have fellowship with him again , from whom all the children of men are separated in the state of enmity , and are ignorant of him , and drove from his presence . this is to go abroad into all the earth , through the whole world , as a call and visitation unto all mankind , that they may hear and consider their condition , and may return from whence they are fallen , and may be restored again to serve , and worship , and glorifie and living god , who made heaven and earth , and all things therein . by one who hath measured and viewed in true judgement the condition of all mankind , who is a lover of souls , and a friend to the creation of god , known in england by the name of edward burrough . london , printed for giles calvert , and are to be sold at his shop at the black-spread-eagle neer the west end of pauls . this is chiefly to go abroad into the dark parts of the world , among those called heathens most especially ; but its service reacheth to all men and people upon the face of the earth : and out of love unto the creation , and to all people in the world was it written , and is it brought forth in publike , that all that have ears to hear , may hear ; and it is to be translated into several languages by any who are moved of the lord thereunto ; for of a truth the lord is risen among us , and god hath given the word from his mouth , and many are they that publish it abroad through the world . to all the world , and all people upon the face of the earth without exception . to all the sons and daughters of adam in the whole world , this is the word of the lord god , the power that made you , and that made heaven and earth , and all things therein , your state and condition consider , how that you are all drove from god your maker , and from the knowledge of him and of his wayes , which are life and peace , and are in darkness , blindness and ignorance feparated from that power that made you , and in the enmity against it , and are enemies to it in all your wayes and words , where the sorrow , anguish , wo and trouble is : but the second adam , the lord from heaven , the power by whom all things were made , who is called christ jesus , hath lightned every one of you with the true light which shines in your hearts in darkness , to give you the understanding of the knowledge of him that made you , and of his salvation and redemption , and of eternal life , if you love the light with which you are all lightned : and first , the light measureth every mans state in true judgement , and with it you may all see your selves in the state wherein you now stand which is a state separated from god , and the state wherein man was created , which was blessed . therefore search and consider your state and condition in the light of the world , of the dust of the ground were you made and into man vvas breathed the breath of life from the living power vvhich formed all things , and man vvas made a living soul , and vvas brought forth into the world in the image and likeness of the power that made him , every one in particular that be come into the world , for male and female in the image of the creator created he them , without sin or evil ; & man was a noble plant , vvholly a right seed , planted vvith the choicest vine , & placed in paradise , the garden of the creator , and there vvas set to bring forth fruit , & to glorifie and honor him by whom man and all creatures vvere made ; for man vvas made perfect and upright , set in the councel of his maker without sin , or spot , or evil in his sight , and was the glory of the creator , and was made for his glory ; and power and wisdom vvas given unto man to rule and govern in dominion , in righteousness and in wisdom over all living creatures , and was lord over all things , and had rule and authority over all the creation , and was steward over all things whom the creator had made , who made all things for man , and made them subject unto him , to be ordered and governed by him , and used to his glory by vvhom they were made ; and in that day when man was in the councel of him that made him , and was subject to his will , he was blessed above all creatures , and unto him was all creatures blessed , and not any thing was evil that was made , but good in his sight that made it , and good unto man that vvas to use it , he being brought forth in the image of the creator , and had a measure of his wisdom and his power to teach him , and to lead him in the exercise of all creatures , and was in perfect freedom over all things , to rule in the wisdom of god . and this was the state of man before transgression , which state vvas blessed , and not subject to the curse of misery , or sorrow , nor trouble , nor torment ; but man disobeyed the power that made him , and went from its councel , and contrary to its will , and grieved it , and vexed it till it became his enemy to fight against him , and to curse him ; for he had transgressed against it by feeding that part which should not with the knowledge of things , and so became vvise , and lost uprightness , & touched that which the povver that made him had forbidden ; & so his mind & heart adulterated from the creator into the visible glories , pleasures , and things which were less then himself ; and so he became unprofitable to his maker by transgressing against him , and onely profitable to himself to seed , and nourish , and delight , and please himself in the outward creation , and forgot the power that made him ; and thus being vvith his mind turned into the earth , there the evil entred and the devil overcame him vvith his temptations , & the power of the earthly darkness gained dominion over him to svvay his affections , desires and lusts , into vanities of the earth , and he lost his dominion over the creatures ; and they gained dominion over him to serve and vvorship them , and to please himself with them who became captive vvith his mind , to be ruled by them in vanity and in evil : and thus man became unprofitable to his maker , and unfruitful in the garden , and kept it not undefiled ; and being turned from the covenant wherein he was set , into his own willing and desiring in the outward creation , the evil defiled him , and he became evil , and a fruitless tree that cumbred the ground , and an enmity was placed in him by disobedience , and all things became evil to him , and the door of all misery and sorrovv was opend , & let in the curse upon him invvardly and outvvardly , for he became dead in transgression to the life , and povver and vvisdom of the creator and every moment vvas subject to dye to this world also . and through transgression of the povver that made him he vvas cast out of the creators garden , and out of his love , to labour under the curse in unprofitable ground ; and also out of his ovvn dignity , and honor , & dominion vvas he cast , & became heir of death , and child of wrath , and enemy in his mind unto the creator , and an enmity vvas placed in him against the povver that made him , & rebellion in his mind from vvhich all the works of unrighteousness proceeds , & innocency vvas lost , & man became hurtful to himself & to all creatures , & grieved continually the povver that made him , & vvas drove from the presence & feeling of his creator , into insensibleness : and in this state unto this day are all ye sons & daughters of the first adam in the enmity against the povver that made you , every moment transgressing it ; & death reigns over you all , & the povver of darkness rules in you all , & the lavv of sin , & death , & transgression are you all subject to & led captive in your minds , affections & desires , at the vvill of the povver that leads into transgression , called the devil ; & in that state you are all strangers to god , & are vvithout him in the world , & ignorant of the knovvledg of his ways , and are in the perishing state for want of knowledge , and subject to the curse of the power which you transgress , and are heirs of his wrath , having no part in the inheritance of blessing ; for a vail of darkness through sin hath overspread you all , and covered you all from the sight , and hearing , and feeling of the creator , and of the mystery of his glory and wisdom ; and every one in particular , and none excepted of all the children of adam upon the face of the whole earth , but all have sinned and transgressed , and death reigns over all , and blindness of heart hath possessed all , and all have fallen short of the glory of the creator , & all men are concluded ( by his spirit ) to be under sin , and children of wrath , and heirs of corruption , and in disobedience & rebellion to the life that gives all men a being ; the whole world , & all people in it , without exceptions of tribes , generations , or nations , this is the state & condition of all the sons of men ; all flesh hath corrupted his way upon the earth in his sight that made it ; and the wickedness of man is great in the earth , and the imaginations and thoughts of every mans heart is evil continually , and grieveth the creator ; for the whole earth is filled with violence through mans trnsgression : and now if any stock or age hath priviledge one above another , to redemption and salvation , and to the kingdom of peace and glory , but jew and gentile , wise and foolish , noble and ignoble , male and female , all people without exception are in transgression , and by the line and measure of true judgement are shut out from the knowledge of life and salvation , and of the inhheritance of the father , in that state of enmity wherein every man in the world is fallen into , and by one the offence came , & so death upon all men , which reigns in the hearts of all , and opposeth the life of the creator , and every one is imperfect in the sight of the lord , blind , deaf , dumb , lame and without the sence of the power that made him and brought him forth , his eye sees not , for it is covered with a vail of darkness ; neither doth the ear hear , for it is stopped ; nor the tongue speak , nor the understanding pecceive any thing of the secrets of the lord , but all are separated and divided from the tree of life , and are cast out from his presence by whom the world was made , into blindness of heart , and to the loathing of your selves , and are more ignorant of your maker then the ox is of his owner , or the asse of his masters crib ; for you know not him that gives you life and all good things , and that upholds you by the word of his power ; and this is his word unto you all , you are all under the power of satan , and subject to his wil , acting in iniquity and in evil , bringing forth the fruits of death from that ground in which you now stand , which is cursed , and your maker hath no pleasure in it , for your fruits grieves his spirit that made you , and vexes his soul which brought you forth ; for man is degenerated into the plant of a strange vine , and brings forth wild grapes and cursed fruits which is of a bitter taste unto the lords soul , who planted all things for himself , who is the good husband man ; but the whole earth is currupted , and all mankind in it , and man is not now acted , nor led , nor ruled in his heart by the power that made him , which gives him all good things ; but the power of satan , the serpent , the old dragon , which deceived from the beginning who is in the enmity against the life of the creator ; he acts man , and rules man , to the abuse of all creatures , and to his own destruction , and every particular man is liable to the wrath , and to the curse , and to everlasting wo , and misery , and tormeut from his maker , in that state of disobedience whereinto all mankind is fallen , not one upon the face of the whole earth excepted from transgression , and so from misery ; nor none priviledged one above another unto happiness , but as i have said , male and female , who was made in the image of their maker in the first creation ; but now every man in the whole world is in the enmity against the life of the power that made him and is a child of wrath and shut up in blindness and unbelief under the devils power , which power abode not in the truth , but is out of the truth , and all mankind is left in this condition without help , or helper , or deliverance , or means , or way of salvation from himself or any other creature upon the face of the whole earth but is a sheep without a shepherd , straying and wandering in the thoughts of his own heart , after vanity , and that wherein there is no profit to the lord , nor to his own soul , but death and sorrow in all his wayes , having forsaken the fountain of living waters , and gone a whoring after other lovers , and defiled himself , and so brought destruction upon himself by his own doings , who abounds in all evil , lying , theft murder , envy , strife , stealing , and whoredom , and such like which are the fruits of the ground that is cursed for mans sake : but now unto all people , the sons and daughters of adam , the first man that ever vvas made ; though you be thus fallen into misery by transgression , and helpless from your selves , or from any other creature , yet hath the living god , the povver which made you , and which you have transgressed against , ordained and prepared a way to be restored and healed , and to be brought to the injoyment and feeling of the creator from the disobedience , and from the curse and misery , unto the blessing and happiness ; and unto all mankind in particular , is prepared a way out of death unto life , out of the loss which every man hath received in transgression , to salvation , and redemption , and deliverance out of the captivity and bondage , which all is fallen into , into liberty and freedom , to serve his maker , & to glorifie him , for he hath not been served nor glorified , but grieved and vexed by all men on the earth ; and so he hath brought misery and the curse upon all , by forsaking them , and leaving them under the power which made them not , to be led and guided by it in rebellion unto destruction . and now this same power by which man was made is mans restorer , and deliverer , and redeemer and saviour , though he have transgressed against it ; for vvhen there vvas none to help nor to save of any creature upon the face of the earth , the arm of that power vvhich made all things stretched forth its self to save the creatures vvhich vvas made ; and that same povver vvhich is trangressed is the redeemer of all mankind , though it is offended , and burdened , and pressed as a cart vvith sheaves by transgression against the creator ; and that is the povver vvhich vvorks out salvation and deliverance by slaying the enmity , and condemning iniquity , and removing the cursed ground out of mans heart , that the evil fruits may cease vvhich it brings forth ; and by this povver all must be saved that ever are saved , and delivered from wrath. and this all men have been ignorant of , and not felt , nor knovvn , nor tasted of the life and povver of the creator , though it hath been near unto every one , and all men and creatures lives , moves , and hath their being by it , and sustenance from it , and yet man transgresses it , and grieves it , and is not led by it . therefore all people upon earth consider your condition and state , and hearken to the power that made you , a measure of which moveth in the hearts of all mankind upon the face of the earth ; and it moveth against the evil , and against the defiled and transgressing part in every mans heart that is come into the world ; and this power by which all men was made , and which they have transgressed against ( a measure of it from the father is made manifest to all mankind upon the face of the earth , and convinceth of the evil , of murder , and adultery , and such like , and condemneth the works which are evil in every particular man , whether heathens or christians ( so called ) and unto all people ; here is the way to be restored into covenant with your maker , a measure of his power in you , secretly moves upon you , and calls to you to return to it , to be led and guided by it in fear , and obedience , and subjection to it , from which you have been driven , and against which you have transgreded ; and this power the creator hath sent his son into the world , and given him a gift unto all mankind , & he hath given light and understanding to every particular man to know good from evil ; truth from a lye , right from wrong ; justice from injustice , and equity from falshood ; and this power of the son of god in you , doth witness to you , and accept you , when with it you be guided , and vvhen according to it you speak and act ; and it justifies the good , and the right , and the equal , and excuses all men in that from condemnation ; but against lying and wrong dealing , and deceit , and injustice it testifies ; and when you do these things , you transgress against that power that made you , which should save you , and justifie you , and excuse you , and with it you are accused and condemned , and it brings trouble upon you , and the curse of misery and sorrow ; and this power in you will search your hearts , and try your reins , and let you see your thoughts , and make manifest unto you the state and condition of mankind , who is become enemy to his maker , in following that which brings death , upon which the wrath remaineth till there be a returning unto the power by which man was made , a measure of which ( as i have said ) moveth in the hearts of the sons and daughters of adam in all the world : and now if every one of you do turn your minds from the world , and from the glories and vanities thereof , and from the evil which hath possessed you in thoughts & actions ; and if you stand still for a moment from willing and desiring to your selves and after the world , this shall you find secretly moving in you , which shall draw you towards the creator to enjoy him , and to see his glory , which none that are still in transgression against him can ever partake of , or behold ; and if to that you hearken within you , and heed it , and follow it , which witnesseth to that power that made you to be great , and mighty , and wonderful , this will shew that you are short of his glory , and it will condemn evil in you in all thoughts , and words , & actions , which proceedeth out of the cursed ground in which the creator hath no pleasure ; and this will take away the vail vvhich is spread over you all , and open the blinde eye , and unstop the deaf ear , and bring you to hear , and see , and understand the things vvhich are eternal , which belongs unto your peace ; and if you all come to be guided by that which moves in you against evil , it vvill lead you up to its self to be renewed and changed ( out of the evil , and from under the devils povver , under which every man bath been subject , which povver hath been out of truth ) into the image and likeness of the creator , and to be restored to his inheritance to enjoy peace and rest for ever . and this is the word of the creator of heaven and earth to you all , and to all mankind , this is the way unto redemption , and salvation , & unto the blessing , out of all sorrow , and troubles , and afflictions , and torments , and vvoes and miseries , vvhich is the portion for ever of all that disobeys this power which moves against evil in you , which is the power of him that made all men and things which moveth in your hearts against all that which the creator never placed in you , but w● are fruits of darkness . i say unto you all . this power in you must you own and believe in & follow , and be guided by it , and bear its condemnation and judgement upon all that which is contrary to it ; if ever you be restored to the blessed state , and all anger , and wrath , and murder , and lying , and dissembling , and whoredom , and drunkenness , and brutishness , and beastliness , and wantonness , and backbiting , and theft , and all these things whatsoever must be condemned in you , for who acts these things , are enemies to the creator , and is led by the povver of darkness which is the destroyer of you soul and body , and the cause of the curse upon you , and the ground of all sorrow , and sufferings , and afflictions , and troubles which comes upon that part in you which is in transgression against the power of god , for there is a birth born of the flesh which brings forth , and goes after fleshly wayes , fleshly joyes and delights , and pleasures , and fleshly words and vanities , which murders the just , and blinds the eye , and grieves your maker ; and this birth must not inherit eternal life , but all that ever doth inherit must be born again of another seed , and into another nature , where all the former things is passed away , for all glories of this world will wither , and all your joyes and pleasures will come to an end , and you will be left miserable and wretched . therefore oh earth , earth , and all the children of adam in the whole world , be awakened , be awakened and stirred up to consider of your state and condition , for the creator of all things is risen to gather his people up to himself , and his voice soundeth abroad through the whole world ; if any hath an ear to hear , let him hear ; terror and vengeance is against all the rebellious , and to the judgement must all come before the maker of all things , to be judged by him according to the power which moves in every man , which is just and equal , and witnesseth in equity , which is a measure of the power that made the world , and all mankind unto it shall confess , to its greatness , to its justness , and to its authority ; and to it must all the children of adam bow , and before it tremble , and he that hath done good , and lived in meekness and soberness , in the truth , and in justness , in all that which is good , & not in any evil , shal receive life , peace , rest and glory from the righteous judge , the power by whom the world was made , and he shall be excused from all condemnation ; but he that hath done evil , and transgressed against the power of god by which he is upholden , who is degenerate , and brings forth rudeness , wildness , and wickedness , he shall receive tribulation and anguish , and be deprived of happiness in this life and for ever ; and all who doth not own the measure of the power of the creator in you to be guided by it , such doth neglect and reject the day of your visitation , and shuts your selves out from the glory of god , and are unworthy of life and peace ; but all that owns this , and are subject to it , the power of his son , who is the maker of all things , and doth follow it , this will reconcile you , and stay the enmity , and bring you into unity with the creator , and this will lead you out of darkness out of death and evil , and all the wayes thereof , and will save you from all the effects thereof , and you will be excused and justified in the sight of the creator . therefore all people upon earth consider , this is the day of your visitation , the way of life and of death is set before you , the way unto peace , and the way of trouble ; prise the day of your visitation . this is to go abroad through all the world to all the sons and daughters of adam ; it is a warning from the creator and maker of all things , by a friend unto all people , and a lover of their souls . here is the estate and condition of mankind described , whereby in the sight of the world all may come to understand how all the sons & daughhters of the first adam are degenerated , and subverted , & fallen from the state wherein man was created in the begining , who was blessed of his creator , being brought forth in his own image and likeness , to rulin dominion over all living creatures , and to use them to the glory of the creator ; and in that day man was not subject te the curse of misery , or sorrow , or vexation , for that door wo not opened for the curse to enter , but man was altogether blessed in the state wherein he was brought forth , until by disobedience unto the power that made him , another power gained dominion over him , even the seed of enmity placed it self in mans heart , which prospered by mans rebellion , and became a great tree of bitterness , bringing forth much fruit in the hearts of all the children of adam , to the vexing , & grieving , and dishonoring of the spirit and life of god the creator , even to the making void of his purpose in creating man , who created him for his glory , but man disgraces him , and dishonors him altogether , and brings forth fruit not accepted , but grievous , and of a bitter tast , and the lords soul hath been pressed as a cart with sheaves , under mans transgressions , who have backslided and revolted , and turned aside for a thing of nought , and have cast himself down from his excellency of dominion into shame and dishonor , daily provoking the long-suffring of the lord , and wearying his goodness , and he hath been provoked to cut off the works of his own hands , which satan hath entered into , and defiled , and made loathsom and abominable to the maker ; for satan hath made man barren of all good , and fruitful in all evil , and he is vvholly subverted into another end in all his works , then wherefore he was created ; he that reads let him understand ( the creator of all things planted a vineyard , with the choicest vinr , his own image ) and he dressed the vinyard , and watered it , and he came to look for fruit in the season , and behold the vinyard was degenerated into strange plants , and brought forth onely wild grapes ; and sower grapes , and crossed the expectation of the good husbandman , for the fruit of the vinyard was loathsom to him , of an ill smel , and of a bitter taste , and his soul was not satisfied , but grieved , who laboured for himself , that he might gather . fruits of the plants which he had planted with the choicest vine ; but behold , his vineyard ( all mankind ) was barren of good fruit , and no pleasant fruit could the husbandman reap to himself , but the vines were degenerated , and all brought forth wild grapes , and sower grapes , which the good husbandman hath no pleasure in , but is vexed thereby ; for his vinyard is barren of all good fruit , and the fruits of unrighteousness hath abounded , whereby the good husbandman is provoked to fury and indignation against the vinyard which he had planted , being become degenerate plants , and strange slips ; this is a parable , and describeth the condition of all mankind ; if any have ears to hear , let him hear , and read himself how he was planted with the image of his maker , but is now degenerated and turned aside from truth and righteousness , from all good , and from the wayes of peace , out of the love and pleasure of his maker , and is now in all evil , in deceit and unrighteousness , and in the wayes of sorrow and trouble , and in the makers displeasure ; and the seed of enmity ruleth in him , and is suffered to be king in the wrath of god , and must be taken away in gods displeasure and anger ; for that is not the annointed of god , but is in rebellion against his authority , and breaks his law , and transgresses his commands , and must be condemned into perdition ; for all cursed fruits doth spring forth from that seed , to the vexing and grieving of the lord god , injustice , oppression , deceit , hypocrisie , falsheartedness , lying , murder , whoredom , theft , envy , bitterness , perversness , devouring one another covetousness , idolatry , and all manner of evil which gives an ill savor , & a corrupted taste , and a loathsom sight in the presence of the lord god , who made all things . oh how abominable are all the wayes of man become-unto his maker , who hath nodelight in any of his ways , nor pleasure in any of his works ! oh how is the lord grieved , and his soul from day to day oppressed , and his long-suffering provoked by the ways and works of his creatures which he made for himself ! but they are become the devils , and subject to the power of the enmity ; & all mans works are brought forth in that nature which is evil , and out of that ground which is cursed ; his good works are not accepted , and his evil deeds are condemned , all which springs forth of one root of bitterness and enmity , which is in the displeasure of the creator : oh earth be awakened , and all ye sons and daughters of adam , call to mind your state and condition , and repent , and return before destruction , when no time of repentance can be found . hearken to instruction , and let your ears be open to hear ; here you may all hear and understand the way to restoration to be restored and recovered out of this condition , and out of this enmity , and from under this curse of misery and destruction ; for a way hath god prepared unto all mankind , and is making it manifest unto the whole earth , that the sons and daughters of adam may again know their maker , and have fellowship with him ; and this way is but one , which is ordained for all people upon the face of the earth , of what tribe or nation soever ; and all that comes to the knowledge of the creator must walk in this way , which is called christ jesus , who is the son of the creator , the second adam , the lord from heaven , the power and vvisdom of the creator , and by him all things was made , and without him was not any thing formed that was brought forth ; he is the restostorer , the redeemer , and the deliverer ; for he connot be overcome of the evil , but overcometh and treadeth down all the powers of darkness , and death , and the devil , which riseth against him in all the world ; and the creator hath so loved mankind , though he hath transgressed against him , and grieved him , yet he hath given his son into the world , into all nations , without respect of persons or people , to be the saviour of all that believe in him , and receive him , that they may come out of death and darkness , from under the devils power , and may be translated , and changed , and renewed out of sin , and death , and ignorance , and rebellion , and out of the kingdom of the devil , into truth and righteousness , and into the kingdom of god . and this restorer , and saviour , the power and vvisdom of the creator , hath lightned all mankind , every one that cometh into the world is lightned by him , that every one may follow him , and be guided by his power and wisdom ; and every one that doth receive him , sin and iniquity , and transgression is condemned , and the seed of the enmity is cast out by his power , which is revealed against all unrighteousness , and he subdues it , and works it forth of the hearts of all men , and so reconciles man again to his maker , to have fellowship with him ; and this restorer , the second adam , comes to be revealed within every man , who executes true judgement upon the transgressor , and bindeth under the rebellious nature , and death and condemnation passes upon the seed of enmity and all its fruits , upon the devil and all his works , upon him who is born of the flesh , and all his wayes , his joy is turned into mourning , his pleasures into sorrow , his glory and rejoycing into sadness of heart , and the life which he has lived comes to be crucified , & the ways which he hath walked in comes to be hedged up , and no more followed , and his strength is turned into weakness , and all his ways and pleasures fadeth and perisheth , and the birth which is immortal comes to be brought forth , which is not of this world , but heir of the creators inheritance , who hath no glorying under the sun , nor no pleasure in the glory of this world , which passeth away , but lives unto god in all things , and brings forth fruit unto the father , and is replanted into the living vine , and is leavened into a new lump , and placed in the garden of god , all the old garments are put off , & old things are passed away , the devil is cast out , the blinde eye is opened , & the vail is taken away which hath been spread over all , & the deaf ear is unstopped , & man is again returned unto his maker , & hears , & sees , & understands the things which are eternal , which belongs to his peace ; the fear of god is set up in his heart , and gods secrets are revealed unto him , & he is become the glory of his maker , to praise him , to glorifie him , & to magnifie him for evermore , being restored again unto gods image , & guided with his power & wisdom , & have received dominion and authority from his maker to reign & rule over all creatures , & to be exercised in all things to his glory by whom they were made ; he is not in bondage to any creature , but in liberty over it , & the creatures are become his servants , & he servant to his maker , & the earth yeilds its encrease unto man , the curse is removed , & the blessing restored in the covenant of peace and righteousness , where all creatures comes to be injoyned ; the covenant of death and hell being broken and disannulled , where the curse stood ; & standeth in all the world , where the restorer of the second adam is not received , who moveth by the measure of his power against the evil in the hearts of all men , & he knocketh at the door of the heart , that he may be received , and come in and dwell with the children of men , whose delight is with the sons of men ; & every one that openeth unto him , & hearkeneth to his cry who calleth by the light , & moveth by his power , by him they receive life and peace , and sulness from the father , and are raised from death to life , & redeemed from under the power of satan to the power of the creator , all evil in the ground and in the fruits , judgement goes upon it all , and condemnation ; & thus mankind comes to be restored again to god his maker , to be the children of god , and heirs of his inheritance , and is no more of this world , but redeemed by jesus christ out of kindreds , tongues , and people , out of respect of time , place , creatures , or things , and sees through all creatures , to be before the world was , beyond all the glory of this world , to the glory of the lord ; and here is the praising , the singing , & rejoycing , the living & walking in that life which cannot change , & in the world , of which there is no end ; and here a greater glory is known then the first mans glory , a greater state then that which was overcome of the devil , a greater dominion then that which was lost ; this dominion never can have an end , death is swallowed up of life , all sorrow and anguish is swallowed up of rejoicing , all tears are wiped here , and there is no more sorrow , the quickning spirit is felt and witnessed , which hath quickned again to god , and god tabernacle is with men , and his dwelling place with the children of men , and that is felt and seen , and tasted , which was before the world was , before any creature was made ; and the whole world is comprehended , and mans state in his first creation is here known , what it was ; and mans state in transgression is also known , whiat it was , and mans state restored again , is also witnessed , and the difference sperceived betwixt the first adam , which was overcome of the devil , though he was innocent and without sin , and bore the likeness of his maker , and of the second adam , who cannot be overcome of the devil , whom satan hath nothing in , who is the express image of the creator it self . he that hath an ear to hear , let him hear ; eye hath not seen , ear hath not heard , it hath not entered into the heart of man that which the father hath revealed by his spirit ; things not lawfull to be uttered , of which there is no declaring , that which is infinite , endless , eternal ; and in this i shall end . london the 6. of 3. mon. 1656. finis . a dialogue full of pithe and pleasure: betvveene three phylosophers: antonio, meandro, and dinarco vpon the dignitie, or indignitie of man. partly translated out of italian, and partly set downe by way of obseruation. by nicholas breton, gentleman. breton, nicholas, 1545?-1626? 1603 approx. 72 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a16739 stc 3646 estc s104777 99840508 99840508 5020 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. a16739) transcribed from: (early english books online ; image set 5020) images scanned from microfilm: (early english books, 1475-1640 ; 1128:21) a dialogue full of pithe and pleasure: betvveene three phylosophers: antonio, meandro, and dinarco vpon the dignitie, or indignitie of man. partly translated out of italian, and partly set downe by way of obseruation. by nicholas breton, gentleman. breton, nicholas, 1545?-1626? [38] p. printed by t[homas] c[reede] for iohn browne, and are to be solde at his shop in saint dunstons church-yard in fleetstreete, london : 1603. italian source not traced. printer's name from stc. signatures: a-e⁴ (-a1). running title reads: of the dignitie or indignitie of man. at least quire c outer forme and most of quire d are in 2 settings; c3r line 1 ends (1) "beast" or (2) "vp". 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 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partnership web site . eng man (theology) -early works to 1800. 2003-10 tcp assigned for keying and markup 2003-11 spi global keyed and coded from proquest page images 2003-12 rina kor sampled and proofread 2003-12 rina kor text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a dialogue full of pithe and pleasure : between three phylosophers : antonio , meandro , and dinarco : vpon the dignitie , or indignitie of man. partly translated out of italian and partly set downe by way of obseruation . by nicholas breton , gentleman . dignus honore pius , gloria sola deus . london printed by t. c. for iohn browne , and are to be solde at his shop in saint dunstons church-yard in fleetstreete . 1603. to the right worshipfull the louer of all good spirites , and nourisher of all good studies , iohn linewray , esquier , maister surueior generall of all her maiesties ordinance , necholas breton wisheth the merits of much worthinesse on earth , and the ioyes of hea●uen hereafter . sir , it is a custom amōg the best minds , to cal their thoughts daily to account , to whom and in what they are beholding , which considered , they fall next to the endeuour of desert , and last of all into a hate of themselues , if they performe not something , wherin they are seen● to be themselues : now , finding my selfe so much bound to your vndeserued fauours , that i cannot auoid ingratitude , to bury them in obliuion , i haue awaked my dull spi●it to salute your kindnesse , with this token of my loue : wherein you shall finde a matter of more worth then i am worthy to meddle with , handl●d in diologue-wise , betwixt three philosophers : in which , vnde● the title of the dignitie or indignitie of man , are discoursed many necessary points to be cons●d●red of ▪ as well for the outward as the inward parts ; wher●in it may be you shall finde pleasant wittes speake to some purpose , no machauilian pollicies , nor yet idle fables , no straunge riddles , nor vaine libelling ballades , but quicke spirits whetting their braines , to shewe the edge of their inuentions : and not to be tedious in my preface before you come to the matter , you shall finde in summe , that true worth , wherin lieth the whole matter , that only maketh the worthie or vnworthie man , and the due glorie vnto god , who is only worthie of all honour , & of all men : the greatest part of this booke was in italian , dedicated to a man of much esteeme , in the dukedome of florence , and this booke in this our language , i haue thought good here in england , to present to your worthinesse , of a better worke , in this her maiesties royall tower of london : in which , as by your continuall trauels in your place , you doubtlesse deserue no lesse gracious regarde of the greatest , then account with the wisest ; so would i be glad by the due fruite of my thankfulnesse , of your selfe , and men of your worth , to be worthily thought honest . in assured hope whereof , leauing my booke to your kinde acceptation , and my loue to your like account , i rest . yours affectionately to commaund : nich. breton . to the reader . by your patience gentle reader , giue mee leaue to laie before your eyes , a discourse vpon the dignitie , or indignitie of man , handled in the maner of a dialogue , by two or three conceited companions : that though they were no great graduates , yet it seemed by that they spake , they vnderstood what they learned ; and though they exceed not in their knowledge , yet they went not to schoo●e for nothing : two of them it should seeme were younger then the third , who , in his sullaine humour vsed speech that might giue cause of mirth ; how euer they disagreed in their opinions touching the matter they had in talke , yet they parted , and liued such friends , as made good vse each of others company . so would i wish it to be with you that reade , what euer you thinke of my writing , yet so to conceiue of my labour , that being not disdainfully spoken of in this , it may be better imployed hereafter : but least i should begge a liking of that which may seeme not worth the looking on , i will leaue my wo●ke to the worlds curtesie , and my good wil to my friends kindnesse : and so rest to euery one as i haue reason . a friende , nicho. breton ▪ a dialogue between three conceited companions : dinarco , antonio ▪ and meandro , vpon the dignitie or indignitie of man. antonio . my good friend , well ouertaken . dinar . that is as it falles out . anto. why ? i speak out of a good mind , that hoped to meete with no other . dinar . nay , your words may séeme to be good , but your minde is knowne to your selfe . anto. so it may bee to you , if it pleas● you . dinar . but what shall i get by it ▪ anto. no hurt , i● you mistake not your selfe : but why do you growe into this humour ? if you desire to be sollitary , let not me b● troubles●me . god be with you . dinar . nay sof● , i loue you too well to let you passe with your impatience : an● therefore temper your wittes , your walke will b● the better : but tell me what you would say , if you could speake ? anto. i would say that i neuer heard any man speake as you doo : but i would you would speake to some better purpose . dinar . v●nitie , vanitie , and all is vanitie . anto. w●at of that ? d●n . w●y , when all is nothing , to what purpose is any thing ▪ anto. then leaue the world , and speake of god. dinar . oh leaue that to the angels , for men are become such diuels , that th●y are not worthy to thinke vpon th● name of god. anto. oh those be atheists , au●ngeance on them : but surely there are some goo● creatures on y●●arth , th●t sinc●r●ly hono● god. dinar . but are t●ey no● 〈◊〉 m●●t o● th●m ? anto. such beggers are ric● men , wh●●h in grace haue a great poss●ssion . dinar . yea , bu● that grace hath litle grace in this world . anto. no matter , for there wil one day be a chaunge , when the goats wil be seuered f●om th● sh●epe , and then conscience will be somewhat in account . dinar . you speake of a great while hence , but there are many things to be done before that day . anto. and yet it may come ere it be looked for . dinar . true , but that is either not beleeued , or l●●●e thought on : but a litle by the way , i● your haste be not the greater ▪ wil you st●●e a while with me , and sit downe by this faire spring ? for i am not young , and old men must haue baites , i● their ●ournies be ●ar●e . anto. i will either staie or goe with you with all my heart , for my businesse is not such as can draw me from your company : but looke you who commeth out of the wood , ouer the style , making towards vs. dinar . it is meandro , séeme not to s●e him . mean. gentlemen , ys are well met this faire morning : her● are two sweete fountaines , one of cleare water , and an other of cleare wit. dinar . what shall we haue a play ? anto. why sir ? d● . why , doo not you heare the parasite begin the prologue ? me. oh sir , good words , you know i am no capper nor curt●●s man and therefore if i were deceiued , i am sorrie for my opinion . dinar . why you know , water may be fowle , and wit foolish : and therfore wash your hands ere you know the one , and call your thoughts together , before you iudge of the other . mean. ind●ed sir you do well to teach children how to reade , but he that is entred in his primer , néeds no helpe in his a.b.c. dinar . indéed an olde foole is no babe , and yet ●leare eyes may haue a blinde sight . me●n . it may be a principle among spittle-men , but sounde limbes néede no surgeon : but yet for your good words i thanke you , and as i can , i wil req●ite you . but leauing this crosse ●inde of car●ing , i pray you let vs fa●l to some ●airer play , that signi●● antonio may haue a part , and not stande like a torch bearer . dinar . why , deuise what you will , that may not lo●se time , and you shall soone trie my cunning . mean. why sir , shall we speake of loue ? di. oh the vainest thing of the world , which is either mistaken , or vnknowne , or at least if there be any , it liueth in the heauens , where the world cannot come at it : what say you antonio ? an. truly i haue no pleasure to loose time in idlenesse , for either as you said in the world it is not , or as it is , not worth y ● talking on . d● . w●ll said , wanton loue , is lust : wealthy loue , couetousness● , and fained loue hypocrisie ▪ but the true loue is charitie , which in the world is growne so colde , that it makes me shiuer to thinke on it , and therefore haue litle pleasure to speake of it . mean. then s●● shall we talke of vertue ? dinar . what , how litle she is esteemed in the worlde ? what sayes antonio ? an. truly sir , i can rather sigh for her , then speake of her , ●or she is so poorely maintained in many places , that shée is called but the lady of the beggers : and therfore i had rather honor her wher● i finde her , then talke of her , where i can do her no good : but i● it please y●u , shall we speake of armes ? di. me thinkes peace were a better hearing , and valure is better to be séene in action , then argument : what sayes meandro ? mean. me thinkes the sound of blood is hideous , and the terror of death is miserable : but shall we rather speake of peace ? dinar . i thinke you may holde your peace a good while , before you can truly speake of peace among men , for since the authour of it went from the earth , i thinke it was neuer séene in the world . how say you antonio ? anto. i thinke that discord hath so got the vpper hand , that peace is so put to silence , that there is almost nothing to be spoken of her , but that it is pittie she is no more to be spoken of . dinar . true : for not only men haue no great pleasure in her , but the women are out of loue with her : and what shall we th●n talke of her ? anto. shall we then talke of state matters ? dinar . not for your liues : make cleane your dishes and your platters , but talke of no princes matters . mean. indéed the meane is best , and a quiet is a happie life , obey lawes , paie duties , ware bonds , keepe silence , feare god , and pray for the quéene : these are all the state matters , that i will either speake of , or harken too . anto. indeed litle said , is soone amended : and silence s●ldome hath o●fended : who look●th hye , may haue a chip fall in his ●ye . dinar . yea , and perhaps a choppe on his necke , that may cost him his head : but what , shall we speake in rime ? anto. a litle , but if you like it , shall we speake of poetrie ? dinar . what , ballades ? why it is growne to such a passe , that the e. i● taken out , and of poetry , it is called pottry : why verses are so common , that they are nailed vpon euery poste : besides , it is a poore profession . mean. ind●ed they are most in vse with players , and musitians , for else they goe downe the world for imployment : but if there were a fall of rich men , there might be some worke for them about epitaphs : for if they be too busie with libels , they are put to silence for euer after : but shall we leaue this poore subie●● , and speak of the ●xcellency of musique ? dinar . oh the instrument betwixt the legges , where the stick and the fiddle can diuide finely vpon a plaine song , and carry the parts full , puttes downe all the musique of these dayes . mean. yet a still recorder doth well in a chamber , where a so●●●p will vse him sweetly : but , what should staid wittes trouble their heads with too many crochets ? let vs honour the art , and talke of some other exp●rienc● . a●to . shall we speake of phis●cke ? dinar . oh the word is ill in pronouncing , phisicke is an vns●uery matter , that shewes nothing but sorrow , for the charge of the recouery , makes the grief● of the remedie : besides , onely on the patients paine , groweth the phisitians profit : no , no , exercise , and a spare diet , early rising , and warme cloathes , is better then a pill or a potion : oh the very thought of it hurts my stomacke , i pray thée let vs talke no more of it . mean. shall we then discourse of lawe ? dinar . argue that list vpon their cases , i pray god kéepe me from their courts , where their q●irkes and qui●ides makes me desire title of their acquainta●ce . anto. indeed i haue heard it compared vnto a laborinth , where one may get in when he will , and out , when he can : but the cry of the poore so discredits many of the professor● , that i haue no pleasure to speake of it . mean. shall we then talke of hunting or h●wking ? dinar . what birds , and dogges ? no , no , tyring of legges , and tearing of throates , with luring , and hollowing , are nothing pl●asing to mine humor , i doo not loue so to make a ●oyle of a pleasure . anto. shall we then talke of astronomy ? din. no : let vs rather looke about vs in the world , then stand stari●g on the starres : i loue not , with following the moone to fall into a d●tch . mean. shall we then speake a litle of beautie ? dinar . d● t is growne so artificiall , that the natural is almost out of p●int , and because i will robbe no artificer of his cunning , i will leaue that art to the painter . anto. i●●eed s●r , i heare that most young louers are idolaters , for in stead of liuely faces , they do reuerence to painted images . dinar . truly , i am of your minde . mean. then let vs beginne where we left this other day , to speake of the dignitie or indignitie of m●n : what say you maister antonio ? anto. i wil answere your proposition , but dinarco that hau● the garland . mean. why ●●r , i will not iniure the tauerne to steale away she bush , and therefore let words that ●ost litle , be affoorded good cheape , and as well taken as spoken . dinar . content is pleased , and for that i will not be ceremonious , i will begin to breake ●he ice . i am perswaded that there is no creature so litle worthy honour as man : i meane not absolutely without exceptions , as man hath bene and should be , but as man is , and should not be : but because i would be glad to heare your two kinde quarellings vpon the questions , and for that my memorie of that i would say , may be the better refreshe● by that that either of you say , let me in●rease antonio begin , as the elder , i cannot say the better scholler . mean. father , w●e will confesse our selues all punies to your perfection , and schollers in your schoole , where , who doth remember what you teach , may make much of his vnderstanding . dinar . goe too i say , vse rhetho●icke so a better vse then flatt●rie , and rather doo as you haue reason , than say that you haue no thankes for : and yet but louingly angry , i pray you take not ill a good meaning : and maister antonio , ●et me entreat you to begin the deliuerie of your opinion , wi●h your reasons for the same , touching the worthinesse or the vnworthinesse of man. anto. father you may commaund your children , though w● blush at our b●ldnesse , and therefore vnder correction , i will be but obedient to commaundement . dinar . well antonio , be not sine with your friendes , it is art to hide art : you know i loue you , and so i pray you vnderstand me , and yet modestie i allow of , so it be not belowe the cliffe of good musique : but i pray you begin . anto. touching the dignitie , or indignitie of man , this is mine opinion , that by all which i can with indifferent iudgement finde out by all the notes that i haue taken in the nature and the life of man. i see not any , but that compared with other creatures , i ●●nde him the lesse worthie of any , yea almost of any to be commended . for ●●●st , touching his first s●bstance , was hee not created of the ●●me of the earth , then which , what can be worse imagined ? and t●uching generation , is not man euen at this day of the like substance ? in his conception , is he not inf●cted with corruption ? in his bréeding , full of trouble , griefe , and sicknesse , to his bréder ? his place a hou●e of darknesse , and his li●ertie conioyned to a limit ? when with a world of paine to his enlarger , couered with v●cleen●nesse , hee comes he knowes not whither , is receiued by he knowes not whom , doth hee knowes not what , & liues he knowes not how ; dis●urnished of all defe●ce against hurt , vnprouided of all comfort toward● his g●od : vnable to stand without helpe , or to be thankfull to them that holdes him vp : crying before hée speak●s , to signi●ie sorrow b●yond speech ; and subiect to so many daungers , a● ho●rely threaten but his death : which if h●e scape in his infancie , he shall finde in his elder age : for n●thing is more certain then death , nor v●c●rtaine then the time , and the meane : his des●res in●atiable , his humo●re variable , his ●uries intollerable , his sinne● innumerable ▪ and so h●s life ●●●crable . what ▪ h●e is not this , hée is not himselfe , and being this , wh●t can be worse then hims●lfe ? for his estate , in what estate so●u●r hee be , let vs sée the best that hée can be , an● then consider what withall he may be . if a ●●ing , he may be a tyr●nt , and that is odio●e : or a shéepe , and that is 〈…〉 if a couns●●lor , he may be prend , and that may bréed enuy ▪ he may be couetous , and that may corrupt conscience . if a souldier , he may be desperate , and so dangerous , or bloudie , and so murtherous : or couetous , and so trecherous . if a lawier , hee may b● partiall , and that were perillous : or gréedie , and that were gré●uous : or faithlesse , and that were villamous . if a merch●nt , hé● may be banquerout , and so a begger ▪ or a theater , and so a villaine . if an vsurer , hée may be a dogge , and so halfe a diuel● . if a trades-man , hée may bée a false dealer , and so a deceiuer , or a plaine deal●● , and so a begger . if a farmer , hé● may be a corne-monger ▪ and so a c●arl● : or a grazier , an● so a chuffe . if a miller , hée may towle false , and so pro●e ● thee●e . if a labourer , hée may be lazie , and so lubber : or ● begger , and so a ●ag●e . in summe , examine euery ●ne of ●●ese , and see of what estate he is , that may deserue to be honoured for his worthinesse . if a queene , i say nothing but go● preserue her . if a lady , she may lacke honour , and that were shamefull . if a gentle woman , shée may haue a wrong tytle , and that wer● pittie . if a citizen , shée may be proud , and that is vncomely . if a country dame , she may loue ●auncing , and so further fro●●ng . if a begger , she may be a bawde , and so a bagage : so that ●●ale , and female , i sée no state , but in the same they are subiect to s●ch imperfections , that there is little desert of commendations , which may make man a more worthy creature then any other . if he be yong , ●is ●ddes h● is wanton : if aged , he is wilfull : if rich , hée is proud : if p●●re , he is desperate : if wise , he is troubled : if fonde , he is scorned : so that 〈◊〉 is many wayes so blameable , as that he is almost no way commendable : but in desert of due praise , inferiour ●o many other creatures : what feedes so grossely , speakes more loudly , 〈◊〉 so vile●y ▪ an eagle wil catch at no flies , when high mindes wil stoope at 〈◊〉 matters : a lyon will not prey on a lambe , ●ut a tyrant will no● spare the innocent : a hawke will be reclaimed to her ●ure , when a man will harken to no learning : a horse wil know hi●●yder , whē a scholler wil be a straunger to his maister : ye● , a ●ogge wil be a watch-man at his maisters doore , when a seruant wil be 〈◊〉 in his house : and a spaniell wil wagge his taile for a bone , 〈◊〉 wil be vngratefull for a great benefit . a nightingale singes b● nature , man cries by nature : the elephant wil lead a man thr●●gh the wildernesse , but man wil lead man into destruction : the lizard will keepe a man from the serpent , but one man is a serpent to another : the ant laboureth for his liuing , while man sleepeth out the time of his labour : the sparrow wil learne to kéepe ●ut , while man wil keep in no compasse : the birds vnto their ●ing the eagle , the beasts to the lyon , the fishes to the whale , are more in subiection by nature , then men either by law ▪ or loue , to their soueraigne . for neatnesse , how cleane kéepes the bee her hiue , and ●ow fowle is many a sluttes hous● ? for apparell , how doth th●●wanne prune her feathers ● and how full of feathers is many a slo●ens fowle coate ? for wit , how hath nature ●aught the fée to sucke ●he●oney , and gather the wa●e off the flowers , while man with his folly gets but poyson from the w●edes ? what cunning hath nature taught the spider in her webbe , while men by art are faine to studie for lesse skill ? for outward neatnesse , the beast kicketh his haire , the byrd pr●neth her feathers ▪ the fish scowreth his scales : while man onely is so lazie , as he will fearce f●nde time to wash his hands : for inward cleannesse i meane , of nature , looke into the beasts , and of all the most monstrous , the elephant , and compare them with man , you shall sée s●ch to be the difference , as may be a shamefull griefe to thinke on : there is no beast , great or small , but knoweth his time of generation with his ●emale , which past , he l●●ueth her , and falleth to such course , as either 〈◊〉 or seruice doth commaund him , not dwelling vpon the vilenesse of his action , but as it were glad to be from it : yet for the time is he to her so kinde , that he will sport and play with her , so carefull ouer her , that he will suffer none to hurt her , and so iealous of her kindnesse , as that he will aduenture death , ●re an other shall ●nioy her . but of all the most worthy to be noted , as i before said , is the elephant , who certaine dayes before his méeting with his female , that shee may kindly entertaine him , goes to the sea , and ther● as deepe as hée dare stand for drowning , stayeth till the waues doo almost couer him , when béeing well washed , hée walketh into some place where hee may drye him in the sunne , then goeth vnto some rocke , where betwixt two stones , hée whetteth his tuskes , as it were to burnish them and sharpen them for some fight : all which performed , hée walketh full of melancholly , till he haue met with his female , when putting on a pleasing humour , hée maketh her such sport , as he findes most fitting her contentment : which done , and hauing performed for certaine dayes , that due course where vnto nature hath commaunded him , hee then retires himselfe into some sollitarie place , where as it were , wearie , and not well pleased with himselfe with that he hath done , solemnly stealeth alone downe againe to the sea , where in like manner as before , hée standeth till hée be cleane washed from that vncleanenesse wherewith hée findes hims●lfe defiled : which done , and dryed as before in some sunni● place , hée getteth him againe to his fellow mates , where he passeth the rest of his life : and ( which i had almost forgot ) it is sai● that ●ée onely once in the yeare , and onely to one , thus ties the time of his delight . now for byrds , haue they not all a time of bréeding ? an● dooth not euery cocke kéepe with his henne ? yea , and if hee finde any f●ne graine or seede that hée holdes most daintie , will hée not call for his h●nne , and spare it from himselfe , to bestowe it on her , and dye vppon him that will ●are to treade her ? yea , and in the time of her sitting , when shée seeketh for foo●e , will helpe to hatch vp her young , or bring foode into her neast , both for her and her young ones , and withall , hauing once chosen each other , how kindly without chaunge , doo they kéepe one with an other , while b●t one moneth in the yeare , they haue ( most of them ) the time of their treading . now note i say , this the nature both of beastes and birdes , both in their cleanenesse and kindnesse to their females , and how farre it excéedeth the nature of man ▪ who spareth neither time , nor place , to follow his f●●thy desires , not caring how vncleane eyther himselfe or his minion bee , so hée may after a full stomacke , and drunken ryotting , tumble with his trull , and almost not caring who behold him : and withall , many a one , yea to his owne wife , to whom he is bound , both by the lawe of god , and nature , to be kinde , and in all honest course of reason to be carefull of , will bée more dogged then any dogge , and care not what become of her , nor who enioy her , so that hée may make a gaine of her : but how w●full is the state of that woman , and how wicked is the ●atur● of that man , let indifferencie giue iudgement , to the commendation of all creatures but man , and the onely discommendation of man. oh how sweete a thing is it to behold the ●●we suckle her lambes , the henne clocking her chickens , and to thinke how little a time they take in their generation , after which , they no more endure the company of theyr ●ales : and what a sorrow and shame it is , to see some women send theyr children to nurses , farre from them , and so ●●idome looke after them , as though they neuer cared to see them : yea , and without prouiding for them , let them either begge , or starue for theyr liuings , and withall , haue theyr lu●ts neuer satisfied , but readie to spoyle one , to make an other , or so o●t to be breaking vp of the ground , that the séede hath no time to bring fruite . againe , what beast or b●rd , but knowes his owne young ? and how many a man , that god know is , knoweth not his owne childe , but labours to maintaine the fru●te of an others pleasures ? what shall i say ? tedious it were to runne through the courses of nature in all creatures : of which no doubt , there is not any , but for due causes of commendation excéedeth man in his corrupt nature . againe , what good●y flockes of shéepe , what heards of cattell , what flight of byrds , and what s●oules of fishes , are oftentimes to be séene , to liue kindly together : and man , oh wretched man , how fewe can agrée together , when one can scarce liue by an other : yea in the very time of death , when the shéepe findes it selfe infected , he ●trayeth from the flocke , and dies alone in some sollitarie place , as loath to infect his companie : if a byrd be either sicke or diseased , she pearcheth alone vpon some bough , or swigge , where alone she makes an end of her life , as loath to grieue her friends with her calamities : the fish no sooner is eyther sicke , or hurt , but hée runneth to the sh●re , where alone hée endeth his dayes , as loath to infect the water with his putrifaction . man onely when he findes himselfe sicke or hurt , gets himselfe into the citie or towne of most company of people , there in his owne , or his hostesse house , in the best chamber , in the finest shéetes , and the most sumptuous bedde , and among a number of his best friends , how foule and infectio●s soeuer be his disease , not ashamed who sée him , nor caring who be hurt by him , giuing griefe to many , and leauing good to fewe , perhappes with roaring and crying , vomitting and purging , in all the ●●thinesse of corruption , dyes f●rre more beastly then any beast . consider then , since in so ma●● partes of imperfections , man is so worthy dispraise , and all creatures liuing in all due parts of commendations , doo so excéed him , i cannot in mine opinion , but conclude him to be the most dishonourable , and vncommendable of all creatures in the world . dinar . antonio , gramercie for thy too true , though semewhat too bitter , laying open the beastly nature of man , as too many are found in these dayes : but as i greatly like of thy consideration of their corruption , so would i heare what may be spoken of the contrary : for i am partly perswaded , that either some fri●nd hath deceiued thee , some enemie abused thee , or some creature like a woman , played false with thée , that thou hast so narrowly looked int● the notes of their euill nature . but let it bée as it is , thou hast spoken but a truth , for which let other , i will not blame thée , but rather heartily thanke thée . and now meandro , shall i entreat you to deliuer your minde vpon this subiect ? mean. father antonio hath spoken so home to his purpose , that hée hath made me halfe afraide to make any reply , yet at your commaundement , i will shewe my weake iudgement . touching the worthinesse of man , i finde him in many due considerations , the most worthy reuerence , honour , and commendation , of all creatures . and first , touching his first substance : the first substance whereof i finde man to be framed , was rather the ●reame of the earth , then the slime of the earth : for surely it had neuer else made such butter as could receiue the print of so excellent a forme as man : but when nature had bethought her selfe of some such exceeding substance , as that therein shée would be pleased aboue all other , shée then tooke rather the creame then slime of the earth , whereon shee set the foure elements , to shewe their vertues in that worke , which shée would name her best b●loued , and hauing framed that excellent forme of man , who both b● his outward and inward gifts , shée had-made most gracious of all creatures : what predomination did shée giue vnto him ouer them all ? yea euen vnto the elements , who had their workings in his creation , to be now at his commaundement : hath he not the fire to warme and to heate with ? the water to ●óole , and wet with ? the ayre to breathe by , and to fill with ? and the earth to dwell , and to plant on . doth not the bird come downe from his highest pitch ? the beast come downe from the highest mountaines , and the fish come vp from the déepest waters , and all to ●éede his hungry stomacke , to cloathe his naked carkasse , and to enrich his rustie treasure ? do they not feare his eye ? tremble at his voice ? and be they not obedient to his commaundement ? but to answere more particularly to each point : in his generation , is not his substance of y ● strength and almost life of the foure elements ? which met in a little matter , forme so excellent a creature ? then for his place , though darke to blinde eyes , yet hath vnderstanding there that cleare sight , that nature hath her placing of euery part of his perfect bréeding , wher● knowing his constitution , she preserues him from all hurt , and feedes him so purely , as passeth a simplé comprehension : then at the time of her appointment , she deliuers him into the handes of those that she knowes wil preserue him , not like a beast in the wildernesse , nor a bird in a mossy neast , nor a fish in a muddie hole , but in a priuate place , and in such modest company , as concealing the fruite of corruption , bring him foort● like the fairest of all creatures : when his crying prognosti●ateth his sorrow for this world , where he lost the first of his perfection , and feareth too great an infection : for his paine to his bréeder , it is forgotten , being bred , and for his weaknesse in knowledge of either time , place , or person , it is a cause of a greater thankfulnesse , when he li●eth to know them all : for his dis●urnishment of defence , his de●enders are prouided , and for his want of comforts , a world of comforters : and for daungers when death is the worst , being the end of sorrowes , the feare is nothing : his desires are reasonable , his furies appeaseable , his humours tollerable , his offences though innu●erable , yet in pittie , pardonable : his labours infinit , his cares discr●ete , his thoughts high , his studies déepe : his wit admirable , and his life honourable : this if he be not , he is not himsel●e , and being this , on the earth what can be better then himselfe ? now for his estate , let vs consider each estate sp●ke● of , and by degrées answere the oppositions : consider the worst that is , and the best that may be . if a king in his ●iranny ouer the wicked , he may be a friend to the vertuous , in his clemency to the repentant , he may reclaime the malignant . if a counsellour , his anarice may teach the prodigall thriftinesse : and i● haughtie , it may bréed feare in the enuious : if a souldier , a bloodie execution may bréed a quicke victorie , and a spéedie peace : if desire of gaine , it may breed the more care to kéepe , for feare to loose : if desperate , fortune may be a friend to the aduenturous . if a lawier , hee may be partiall in pittie , and that may be gratious ▪ and if couetous , it may make him studious : if a marchant , his pouertie may bréede patience : and care , may recouer his credi● : if an vsurer , he may pleasure the néedie , and punish the spend-thri●t : if a trades man , he may be cunning , and so wealthy : if simple , yet honest , though not rich : if a farmer , good husbandry is no churlishnesse : and if a grazier , each ●atte beast is not an ore : if a miller , a large thumbe shewes a strong hand : if a labourer , recreation may be no lazinesse : if a begger , a good exercise of charitie , and a beade-man for the liberall . if shée be a quéene , i say not only with antonio , god preserue her , but knowing such a quéene in a little , but i may say , a greatly blessed ilande , whome according to ●he excellencie of her nature , the heauēs haue worthily named bazilethea : i say such a quéen , as , not the greatest monarchie in the worlde hath the like , to loue , and honour . let me say thus much in her due , that what dignitie soeuer may ●e iustly giuen vnto man aboue all other creatures , that , and much more may be giuen vnto her maiestie , aboue all other : who in all the iudgements of the worth●est wittes on the earth , is worthily held , not only the grace of all her court , but vnder heauen the very glorie of her kingdome : whose patience in all trouble , whose temper in all passion , whose vountie to the well deseruing , and iustice ouer the obstinate , whose mercy to the offendant , and loue to the vert●ous : whose beautie in nature , whose wisedome in iudgement , whose magnanimi●ie in daungers , and constancy in religion , whose prouidence in care , and resolution in performance , makes her the true figure of the phaenix , and the worthy honoured wonder of the world : whose praises so farre pa●●e the reach of humane reason to set downe , that admiration may rather cont●mplate , then conceit expresse them : for while the wise serue , the vertuous loue , the valia●t ●eare , and the mightie admire . what can be said ? but that since in the dignitie of humane nature she is the worthy wonder of her dayes , let her subiects euer pray , that in the euer wonder of the world , she m●y liue the blessed maiestie of her kingdome , and be perswaded , that where the vertue of beautie , and beautie of vertue , the mercy of iustice , and care of iudgement , in the eye of grace , the heart of truth , and the hand of bountie , makes that angell of a woman , which proues the glory of a creature . let the phaenix be drawne from her spirit , and the dignitie of man in this worlde vnder heauen from her maiestie : whom the chronicles of neuer ending ages , may eternize for the most gratious quéene of the world . of which truth , while enuy is eating of her snaky haire● with anger , to heare of , fame ioyfully soundeth her name in eternall tryumph . but least i blot my paper , in séeking to shewe a faire hand , and abridge much of her worth , in so litle touching the wonder of her worthinesse , i wil only leaue princes to admire her , the vertuous to loue her ▪ the honourable to atten● her , the learned to commend her , the deuout to pray for her , that god who by his almightie power for the good of her kingdome , did in her seate of maiestie place her , will so in his glorious mercy , in the same euer preserue her , that while the whole world is full of her worthy fame , her subiects may ioy to behold the maiestie of her person : and while the greatest part of the worlde doth admire her , the heart of englande may euer ioy to enioy her : to which prayer i hope he liues not s● vnworthily borne , that wil not ioyfully say , amen . and now , if in the weake sexe of humaine nature be founde this matter of so excellent a maiestie , let no creature by many degrées of commendation come neare vnto man in his true dignitie . now to answere more briefly vnto subiects of lower tytles : if a lady , shée may want honour , but not vertue . if shée be a gentlewoman , shée may be mistaken , and so wronged . if a citizen , shée may bee proude , to auoyde base familiaritie . if a countrey-woman , shée may bee ●auncing , yet no fi●ling : and if a begger , though poore , yet may shee be honest . in summe , there is no estate of man , from the prince to the begger , but in the worst that they are , they may be better then th●y seeme to be : in youth he 〈◊〉 wittie , ●n age he is wise , in wealth he is wary , in pouertie he is patient : i● wise , he is honoured : if l●nd , he may be instructed , or pittied : what feedes so finely ? speaks more sweetly , or liues so vertuously ? being man , as he is indeed , or el●e indeed is not man : the stooping of a high minde , shewes the vertue of humilitie , and to roo●e ●ut th● ofspring of idolatry , if it be , it is a good tyrannie : who reclaimes the hawke to the lure , but the expert faulconer ? or why loues the horse the ryder , but for his good keeping and managing ? a seruant will kéepe his maisters cophers , while a dogge wil steale his meate from his trencher : and a peasant wil plant him a v●n●yard , while a spaniell can but spring him a partridge . a nightingale cannot but sing , nor sing but one m●neth , man singeth or sorroweth as he seeth cause , in reason , at what time so●uer . the fish cannot but swimme , nor swi●me , but in the water : man can swimme in the water , and walke out of the water : the elephant wil lead a man out of the wildernesse , & man wil deliuer man out of much wofulnesse : the ●yzard keepes man from the serpent , and man instructs man how to shunne the diuel : yea , and in his diuine counsa●le , may be called a god vnto man : man laboureth for the corne whereon the ant féedeth , and teacheth the sparrow the cut that she keepe● . in summe ▪ all creatures feare their king for his greatnesse , onely man loueth his soueraigne for his goodnesse . now what bees ●iue is so cleane , as the merchants parlour , or the milke-maides dairy ? and for appar●ll , what swannes feathers more neat then the courtiers cloake and the citizens gowne ? and while man plants his gardens with sweete flowers , the droanes deceiue the bees of the hony . and how weake the webbe of the spider is , euery common weauer can decipher . now while the beast lickes his haire , man brusheth his coate : while the bird pruneth her feathers , man combeth his haires : and while the fish scowreth his skales , man batheth his skinne : so that for outward neatnesse , there is no comparison in any creature to be had with man. now for the inward part ▪ the spirit , man is not carried only by the instinct of nature , to seeke out his 〈…〉 lust , but by reason , to loue the obiect , where vertue is the grace of the subiect , where beautie mu●t please the eye , and th●se qualities the minde , that make marriage honourable , and loue comfortable . when conceit hauing met with contentment , cannot only kéepe company for a time , but is so tyed in the bandes of affection , that fancie can neuer get loose , but continneth loue vnto liues ende : where both are so kinde , that there can nothing be too deare for each other , and a louing iealousie , is a pleasing humour , while hée laboureth abroad , and shée hu● wi●eth at home ; for their owne profite , and theyr childrens comfort : and while the wolfe killeth the lambe , and the kite ●he chickin , man kéepeth his litle ones from the daunger of all hurt : and being satisfied with one choyse , they neuer make other chaunge . how many histories are to be alledged , for the approouing of this truth ▪ yea , how many haue dyed for want and losse of theyr beloued ? and for theyr loue to theyr little ones , oh how infinite are the studies , labours , and trauailes in the parents , for the bréeding , nourishing , instructing , and bestowing of their children in their liues , and what care in laying vp f●r them after theyr deathes ? what care hath the husbande for his wife in her childe-bedde ? what solemnitie at a christening ? and what sorrowe at a buriall ? and for knowledge , how many fathers haue not only begot , but bredde theyr owne children ? so that god knoweth they are not ignorant of his blessings : now for theyr deathes , as they were borne so they dye , in a bedde , or chamber , among suche as are by goods , or good counsaile to bee the better for them , and in cities , for that there is moste hope of remedie , and amongst friendes , wh●re is moste assurance of helpe and comfort : and sometime dye , as well pleased as to liue , and rather to dye , then liue diseased : so that in all estates of what condition soeuer , i still finde man to be the moste honourable creature . thus haue i a● neare as i can answered antonio ●o eneuery particular poynt of his inuectiue : but in briefe , who could consider the maiestie of a king , the wisedome of a counsellour , the valour of a souldi●r , the learning of a lawier , the trauaile of a marchant , the husbandry of a farmer , the toyle of a tradesman , and the patience of a beggar , might well auow loyaltie to the prince , loue to the counsellour , honour to the souldier , seruice to the lawier , and praise to the marchant , and wish a good haruest to the farmer , a good chapman to the tradesman , and a good almes to the beggar : and in all and euery of them , finde so much matter of commendatiō , as no other creature can come neare : but since it were a laborinth too long to enter into the infinite causes all other creatures , i wil say but this in conclusiō , that the faire ladies of a court , the gallant souldiers in a campe , the graue schollars in a universitie , and the solemne companies of a citie , and the good fellowes in a countrey , so putteth downe , a flight of wilde géece , a heard of swine , and a skoule of herings , that for all causes , both maiestie , amitie , and vnitie , man is the only creature worthie of all honourable commendation . dinar . meandro , thou hast spoken a little to some purpose , it may be thou hast either met with a kind wenche , or an honest friende , that hath brought thée into this good beléefe of all other : but howsoeuer it be , i mislike not what thou hast saide , what euer it be that thou thinkst : but to answere ye both , let me tell yée , that yée are both short of that you woulde seeme to speake of , which is the worthinesse , or vnworthinesse of man : which neyther lyeth in your praise , nor his disgrace , but in that which either aboue , or belowe your reaches is to be considered : yée haue béene like two fishers that came to a brooke where were good fish , but they laie at the bottome , which though no deeper then they might wade , yet they loathd to take too much paines , caught a fewe engines in the shallowe grauell , and thought themselues no meane fisher-men : you haue studied some point of philosophy , and obserued much of that you haue séene , but aristotle must giue place to plato , and you may learne more if you will take paines : and for that i will not be so vngratefull , as to say nothing touching your opinions , i will deliuer yée a little of what i haue redde , and gathered fully : by my reading , touching this poynt of the dignitie , or indignitie of man. first , touching his ●…st substance , it was neither of slime ; nor creame , as either of you haue imagined , but of a secret instinct of loue , which would haue an image lyke vnto it self , when the omnipotencie of the deitie beganne a worke of great maiestie : when in the seconde person of himselfe hée shewed the perfection of that forme . learne then to knowe , that before all beginnings there was a beginning , which being without beginning in it selfe , beganne all beginnings by it selfe , and willing to be pleased in it selfe , beganne this first image to it selfe : so that héereby ye may sée in this beginner of all beginnings , was loue the first beginner of this worke , which we call man , who hauing all things before it selfe to looke vppon , made loue the only first substance to worke vppon , which laide vppon this slyme or creame as yée haue termed it , brought it to that forme which it selfe lyked : and ( as it is ) then first named it , man. here now was the first and only best part of his honour , that the creature was made vnto the image of his creator . i speake not of that outward forme , wherein we behold him , but in that inward perfection wherin his glory created him . now to his second honour , hée placed him in paradise , where hée made him kéeper of his garden , with possession of all his fruits , one only excepted . the third honour , he gaue him power and commaundement ouer all his earthly creatures , and to name them at his owne pleasure . the fourth honour was his wife , that he tooke out of his owne side , that he might be matched , but with himselfe , nor with any meaner creature then himselfe . these are the foure first proofes of the dignitie and honour of man , in his first perfection : his creation to the image of his creator , his keeping of paradise , his commaund ouer all other earthly creatures , and his companion but a part of himselfe . now to enter into further parts of honour bestowed vpon them , the wisedome of the prophets , the myracles done by them , the valour of the kinges , the victories gotte by them , the blessinges of the faithfull , the true memorie of them , his loue of his beloued , the death of his onely sonne jesus christ for them , the messages of his angeles , to the seruaunts of his loue , the incarnation of eternitie , in the wombe of virginitie , the inspiration of the apostles , the patience of the martyrs , and the ●oy of the ●●ect , these all are proofes of great honour aboue all other creatur●s , whome god had endued with so many excellent beauties . what byrd can builde a neast lyke the temple of salomon ? or eagle make a wing with the wisedome of iohn the euangelist ? what lyon so stout , but sampson could tame him ? and what gyant so great , but little dauid could conquere him ? and what whale so rauenous , but ionas could get out of him ? what daunger so great , but iosuah would attempt it ? and what misery such , but iacobs patience did endure it ? now leauing to speake of those a●ncient examples , let vs come into these dayes to beholde the myraculous workes of god in the heart of man , in the gouernment of kingdomes , in warre , and in peace , the rare art in gorgious buildings , the running hand in planting of fruites , the excellent skill , in the fortifying of countries , the daintie art of the needle in workes of all colours , the excellent harmony in the art of musique : in summe , all the excellencies that can bee imagined , as well by sea , in the shipwright and sayler , as by lande in the souldier , and miner , and the scholler as well in knowledge , as vtterance : are not all these excellencies , with all the morrall vertues , onely propper vnto man ? and last of all his acknowledging of his god , to whome hee is onely bounde for all his goodnesse ? are not all these i say , with innumerable more , to be saide , sufficient proofes of the honour of man ? who still looking vp towards heauen , from whence only hée hath all his good , and where knowing , and despising the worlde , hée l●ueth to be , for his be●t , last , and euerlasting good : is not all this i say , enough to make man ioy in himselfe , to be the seruaunt vnto such a lorde ? as in loue woulde first make him lyke himselfe , and then neuer cease to bestowe his daily and hourely blessings vppon him ? yet it must needes be , by all that hath bene and can be saide , that by all due causes of ●onour , man is of all the most worthie creature : for did not iehouah himselfe speake out of the cloude and the bush vnto moses ? came not the angell from heauen , to salute abraham on the earth ? was not eilas carried into heauen in a whirle-wind ? came not gabriell the arch-angell , with a message to the blessed virgin mary ? and came not christ h●mselfe from heauen , to saue sinners from hell ? and can there be a greater honour to man , or that may make him more honourable , then to be spoken t●o by his creator , salu●ed by his angell , and saued by his onely sonne ? no , no , let the eagle soare as high as she can , she must come downe to man : the lyon looke as fi●rce as he can , he must fall downe to man : and the whale gape as wide as he can , he must cast vp iona● , and giue honour to man : for god hath giuen him , and he must haue the honour of , and aboue all earthly creatures . but now i haue spoken thus much in his behalfe for his dignitie , least i make him proud of that which is none of his owne , let me a little speake of his vilenes , which is the iust cause of hi● indignitie . man being at the first created so pure within , and perfect without , that there was no creature so pleased god , hauing made all creatures to please man , man onely to please himselfe , oh how soon● began the in●ection of corruption to enter into this excell●nt matter , when the subtiltie of the serpent began so closely to spet his poyson , that the venome was not felt till it came to the heart , and so ranne to the very soule , when ●it proud of vnderstanding , vnthankful for his knowledge in séeking more then néedfull , lost that was necessarie : and by whom was this bane brought him , but by her that came out of him , euen a part of himselfe , the r●●me of his whole selfe , and which is most to be lamented , a piece so neare his heart , should béé the hurt of his owne soule ● oh what indignitie can there be more in wit ? to proue it more truly ●olly , then like aesops dogge , to loose a bone for a shadow , or worse , comfort for sorrow ? and what more indignitie to the nature of man , then to be so vntha●kfull to his maker , to make no more regard of his commaund , then hauing b●t one thing forbidden , and with a penaltie of offence , yet would presume to aduenture that ill , that might be the l●sse of all his good ▪ oh vnwise vnthankfulnesse , the first ground of his vnha●pinesse , and first note of his vnworthin●sse . oh most vnhappinesse of all other , that he who was made of loue , should so be made a subie●● of hate : and oh most vnworthy of all creatures to be honoured , that was so vngratefull to his most honorable creator ▪ and note now how by one sinne , he lost all his honors : he lost the perfection that he liued in , before this his desert of death : his perfection of that loue , which let him lack nothing while he loued : by tasting the forbidden fruit , he swallowed the poyson of presumption , and by the angell was driuen out of paradise . here was two honors lost ▪ the image was now defaced , the creature of his place dispossessed , and from his pleasures banished : for whose sin , the earth that before was blessed , was now accursed : oh two plaine a note of his indignitie , when for his vnworthinesse the earth was cursed with barrennes : he that was only framed ●y the loue of god , should now flie from the voice of god. now the third honor , where he before had the seruice of all earthly creatures , he now w●s faine to labor with thos● creatures : and in seeing their obedience to his wil , sorow in shame , to thinke of his owne disobedience to his ma●●ter . now to the last honor , his companion , his wife , that woman , that part of himselfe , which in loue might haue beene his comfort ; by want of loue , through the poyson of pride , wrought his vtter dishonor : where the shame of his nakednesse , was too true a note of his wickednesse ; too plaine a proofe of his vnworthines . thus lost the first man through pride , the whole honor of his first happines . now to enter into further parts of dishonor , what wickednes was in cham , to vncouer the nakednes of his fa●h●r , which proued vnworthines to be a son , that would be the shame of his father ? what dishonor was in cain , who slew h●s brother abel , how vnworthy was he to be a brother that sought the death of his dearest & nea●est bloo● ? what indignitie of a crowne shewed pharaoh , when in the swelling pride of his power , he would oppose himselfe against the 〈◊〉 o● kings ? how vnworthy was he to be a king on the earth , that proued such a rebell vnto the king of ●ea●en ? how dishonorable were so●ome , and gomorrah , who with the fi●●h of their concupis●ence would haue pr●●sed vpon the angelles ? what indignitie was in those princes that ston●s the prophets , the embassadors of heauens emperor ? what indignitie was in iudas to b●tray his m●ister , christ iesus ? was he worthy to be a seruant , that would be a villaine to such ● maister ? and what indignitie was in all the iewes , that sought ●he death of the sonne of god ? tedious it were to runne ou●● all the examples of the indignitie in man , which in the sacred word of truth are set downe , where ye may plainly discouer all the due causes both of mans honour , and dishonour : but leauing that true discourse for all gratious eyes to looke on , let me a litle lower discend , into reasons daily obseruation . what dishonor it is to a king , to be vngratious to his subiect ? what dishonour in a subiect , to be disloy●ll to his prince ? what indignitie it is to counsellour , to be either f●i●hlesse to his king , or carelesse of his commaund ? what a dishonor t is to a souldier to betray his trust , to an enemy ? how vnworthy is that lawier that pleades against conscience for coyne ? how vnworthy is that marchant that plaies ●anquerou● without néed ? how vngratious is that farmer , that starues the poore people , and féeds the rats with his corne ? how vnhonest is that labourer , who will not worke for his wages ? and how base a villaine is that begger , that makes an art of his rogery ? let the agréeued confesse , i would it were not to be considered . let me looke f●rther into other proofes of the indignitie of man , where the sonne is ●ike of the father , the sister of the brother , the seruant of the maister the wife of the husband , and the subiect of the prince : where the sonne is vnnaturall , the sister is vnkinde , the seruant is vntrue , the wife is vnhonest , and the subiect is vnfaithfull : what indignities are these , to proue the disgratious nature of man ? againe , where the wrath of the mightie is more fierce then the lion , and the pride of the ambitiou● , flies higher then the eagle , and the gréedinesse of the couetous swallowes more then the whale ; oh how great are these indignities apparant ▪ yea in those , in whom they are most to be lamented . what crocodile so dangerous as the tongue of a parasite ? and what cockatrice so venemous , as the eye of a leaud womon ? and what indignitie it is to a scholler , that should be the minister of truth , to couer craft with eloquence : and what ignominy to beautie , that is an enemy to vertue , let the deceiued confesse , and abusers amend . in summe , of what estate can that man or woman be , that some way shews not some such part of indignity , a● speakes not something in their dishonor ? b●t to be short , the chiefe cause of all the indignitie that i finde in man , groweth either through impatience in the proud , pride in the mighti● , disobedience in the subiect , or vnthankfulnesse in the poore . learn then the honour of humilitie , the vertue of patience , the grace of obedience , and the blessing of thankfulnesse , in which onely , and god● mercie , i finde lies mans all , and onely truest happine●●e , and his honours most apparant worthinesse . and therefore leaue to make comparisons betwixt either beast , fowle , or fish , and man , knowing the excellencie of his nature in his first perfection , neither thinke any beast , fish , or fowle , so monstrous in shape , as man is in nature , when he followeth the course of his corruption : but if hée were created of the slime of the earth , as maister antonio describes him , the greater was the glory of the creator , of so vile a matter to make so excellent a creature as man : or if he were as meandro holdes him , created of the creame of the earth , yet the butter was but a grosse substance to make so gracious a creatur● as man : but say that hee was first framed out of the loue of god , which did create him to his owne image , yet you see more then was of that loue , kept no part of perf●●tion , but fell through the weaknesse of it selfe , into the ruine of it selfe , for the flesh tooke infection , whereby the spirit being corrupted , the whole creature was ouerthrowne : so that that man or woman , that in the loue and feare of god , is not obedient to his will , nor thankfull for his graces , such a world of enormities will sinne beget in his soule , that by the infection thereof , hée will become more vgly in the sight of god , then the greatest monster in the world in the sight of man : and s● by due consideration , be found by many indignities to be the most dishonourable creature in the world : for outward forme , behold the excellencie of gods wisedome , in his workmanship vpon all creatures , the feathers of the byrds , the haires of the beasts , and the scales of the fishes , how euen and smoothe they lye , how long they kéepe their colo●r that nature hath once giuen them : whi●● man , according to his age , eyther chaungeth or looseth both colo●● and haire too : in strength the ●yon doth exceed him : in swiftnesse the hare will outrunne him , and the dolphin outswim him : in sweetnesse the nightingale outsing him : in labour the oxe will out-toile him , and in subtiltie the foxe will out-match him ; so that in all these gifts of nature , with many other , he is inferiour in commendation to the beasts , birds , and the fishes : and therefore can iustly challenge no honor aboue them , only reason he hath beyond them , by which he hath power to gouerne ouer them : of which once depriued , he is worse then any of them : the beast , though he haue all the field before him , will eate no more : the bird though she pearch neuer so safely , will sléepe no more : the fish though hée haue all the sea before him , will drinke no more then will suffice nature : while the epicure will eate till his iawes ake , the drunkard will swill till his eyes stare , and the sluggard will sléepe till his bones ake : while the one with his blowing , the other with his réeling , and the third with his snorting , so laies himselfe open to the world in the filthinesse of his imperfection , that who beholds the beastes temper , and the mans intemperancie , wil in worthinesse of commendation , set the beasts before the man. againe in talke , what pye , chatters like a scold ? what wolfe more cruell then a tyrant ? what sowe more filthy then a sl●t ? what sparrowe more luxurious then a whore ? what foxe more subtill then a knaue ? what toade more venemous then a villain ? or serpent more deadly , then a malicious woman ? did euer bird betray the eagle , his king ? the beast , the lyon , his king ? or the fish the whale , his king ? and , how many kings haue bene betraied by trayterous rebels , and supposed subiects , yea be theyr owne seruants ? i would there were not too many examples to the shame of man to confirme it . nay more , how that all , and aboue all , blessed , gratious , good , holy , and glorious , mercifull king of kings , our lord , and sauiour christ iesus , was betrayed by that diuel of a man , that false , wicked , and most detestable villaine iudas : what a shame may it be to the nature of man , to thinke that euer man should be of so vile a nature . thus then you may see , how in the worst pa●t , in the wickednesse of the heart , man may worthily be called the worst creature of the whole world . yet least i leaue man in dispaire of himselfe , to thinke of the vilenesse of his corrupted nature , let me speake somewhat to his comfort , that hath yet bene spoken of : that fi●st pure substāce , that spiritual instinct of loue . the first cause of mans creation , hath in his spirit such an eternall power , as that though some vesselles of his wrath , he hath ordained to his secret iudgement , yet in man generally , that hath any féeling of his mercie , he hath so glorious a working of his grace , that by many admira●le deserts of commendation , he may well be called the most honorable of all creatures : who teacheth the horse his true manages , the bird his ●are notes , the dogge his straunge qualities , but man ? furthermore , is there not in the face of man such a kinde of diuine power , giuen him by his creator , as giues a kind of terror vnto all creatures , and in the heart of man is not that vnderstanding that makes him the most honorable of all other ? how many , and ra●e arts , how excellent & cunning workes , how rich & gorgious monuments , the diuisions of times , the app●ications o● experiments , the imployments of natures , and the obseruations of examples , the fetching the byrd from the aire , the fruite from the earth , the beast from the field , the fish from the sea , the fowlers grinnes , the hunters snares , and the fishers nettes , are they not all the labours of the witte of man ? the instruments of warre , the treatise of peace , the harmonies of musique , and the ditties of loue , are they not the deuise of man ? is not the firmament , as it were ruled out , the earth as it were chalked ●ut , and the sea , as it were cut out , as if there were a walke amid the starres , a passage through the earth , and a path through the seas , to which purpose , the globes and mappes are made by the witte of man ? and may not all these excellencies in the wit of man , aboue all creatures , proue the honor of man ? but aboue all these , that spirit or soule of man , which in immortalitie beholds the eternall life , in grace beholds the eternall comfort , and in mercy beholds the eternall goodnesse , wherein the saints are blessed , the martyrs reioyce , the virgins are graced , and the angels are glorious , and where all together in one consort doo sing the halleluiah of eternitie : this comfort , when man receiueth by that faith that god hath by the inspiration of his holy spirit so fixed in him , that it can neuer be from him , when man i say , by the gratious blessing of god , can effect so rare excellencies in the worlde , and beholde so many superexcellencies in the heauens , as the eye of no creature but man is able to looke after : and withall , hath as i saide , that heauenly blessing of immortalitie , that is graunted to no creature but man : let man be as hée was in his creation , or as hée should be in his generation , and then leauing all creatures to the seruice of man , and man onely to the seruice of god : let vs conclude man to be the moste honourable creature , and by due desert of commendation , to be by many degrées set aboue them all . thus haue i shewed you mine opinion , how man may iustly receiue his tytle of dignitie , or indignitie , eyther by the gratious vse of that reason , by whiche hée dooth farre excéede all creatures in commendation , or by the abuse of that reason , that may make him the worst of all creatures . it is not a faire painted face , a proude looke , a craftie witte , a smoothing tongue , nor a scraping or a bribing hand , that makes a man a woorthie creature , but an humble heart , a modest eye , a simple meaning , a vertuous disposition , a true tongue , a liberall hand , and a louing heart , that makes man truly honourable . oh then let the prince be gratious : the courtier vertuous : the souldier mercifull : the lawier conscionable : th● merchant charitable : the farmer no snudge : the labourer painfull : and the begger thankfull : and then will the common-wealth of the worlde , be such a kinde of heauen on the earth , that the very angelles of the heauen , will commend the beautie of the world , when thus only in man , they shall sée the chiefe dignitie of a creature : for there will bee a day of chaunge , ●he wealthy must leaue his treasure , the faire must loose her beautie , and the powerfull must come downe from his place , and all be summond to appeare at one time , and to one court : where , as prisoners at a barre , they shall answere to their inditements , and from whence deliuered , eyther to comfort or execution , and that eternall to either : where account must be had of all , and no partialitie be admitted : where conscience accuseth , truth confesseth , and iustice concludeth : when if mercy were not gratious , iudgement would be terrible : where faith is only blessed , and dispaire onely accursed : and then shall man sée his dishonour , when the honour of all honours , shall make him see his disgrace , and receiue his chiefe honour , when in mercy he receiues comfort : of which honour is no man worthy , but whom the honour of all worthinesse , and worthinesse of all honour , makes honourable by his worthinesse : in him then the substance and summe of all honor and worthinesse , that iudge of all iustice , that searcher and sounder of all truth , that lord of all mercy , king of all grace , and god of ●ll glory , our sauiour christ i●sus , let mans honour be sought , and his worthinesse be s●ene : for , what more he is then in christ , he is a most dishonourable creature : and what he is in him , he is better then any creature . thus haue i shewne you in my opiniō , how a man is the most worthy or vnworthy creature of the world , of ●ither honour , or commendation : which if you studie neuer so much in the rules of nature you can neuer finde out , but in the rules of grace , you shall ●inde only discouered : thinke then with your selues how glorious is the studie of the diuine comfort , where reason only by grace , beholdeth the bea●tie or deformitie , the honour , or dishonour of nature . and now that you haue so well stored your mindes with the obseruations of experience , betake your spirites to contempl●tion , in matter of higher comfort : that reason the gouernour o● nature , may not loose the honour of his vertue : nor grace , the gouernour of reason , may loose the maiestie of his glory : for man being as he should be , is as it were a god vnto man : but as many a one is , and should not be , is worse then a beast , and little lesse then a diuell vnto man. for the phisition that by his learned skill , and honest care findes the gréefe of the diseased , and doth spéedily bring him to health : is he not a kinde of god vnto man , that saues his life so neare death ? the lawier that by his reading and knowledge findes the right of the distressed , and by iustice deliuers him from his oppression , is not such a iudge a kind of god vpon the earth ? the merchant tha● hath his debter in prison , and seeing his misery , in the vertue of charitie , forgiueth the debt , and setteth him at libertie , is he not a kinde of god vnto man ▪ and first of all to be spoken of , if the prince finde an vnwilling offender , with confession , penitent , yet by the lawe to death condemned , and out of the maiestie of his mercy , pardoneth the offence , and fa●oureth the offender , is he not worthy to be called a kinde of god vnto man ? if a man shall finde his neighbour assaulted , and by théeues , readie to be robbed , spoyled , and murthered , if be by his valorous aduenture of his life , doo not only defend him , but be the death of his enemies , and so for euer procure his safetie , is he not a kinde of god vnto man ? if a rich man passing by a poore creature , whom he seeth ly● in misery and pouertie , if like the samaritane , he relieue him , comfort him , and neuer leaue him till he haue recouered him , is he not in a kinde , as it were a god vnto man ? if a learned and true diuine , fin●ing a sinner , through the greatnes of his sinnes , almos● in dispaire of mercy , and so in daunger of damnation , with preaching to him the true word of god , and shewing him the booke for his warrant for that he preacheth , if with such preaching to him , prayer for him , he doo deliuer him from that dangerous sinne of dispaire , and by god● grace doo es●ablish that faith in him , that bring him into the estate of the bless●d , is he not a god vnto man ? but contrariwise , if a prince vpon a false information commaund his loyall subiect vnto death , that hath by many good seruices deserued his gratious fauour , is he not if he be a tyrant , halfe a diuel vnto man ? if a souldier for the gaine of a little mony , betray the trust of his captaine , and make sale of his people , is he not a kinde of diuell vnto man ? if a lawier shall by extortion or bribery , grieue the oppressed , wrong the poore to pleasure the rich , and pleade against his owne conscience , to the vndooing of a simple creature , is he not a kinde of diuell vnto man ? if a phisition , will in stead of a preseruatiue , giue his patient a poysoned potion , is he not a kinde of diuell vnto man ? and if a merchant , voyd of charitie , cast his debter into prison , and there beholding his misery , without remorse of conscience , lettes him perish without reliefe , is hée not a kinde of diuell vnto man ? if a neighbour i● the cauy of his neighbours good , séeke not only by himselfe , but by all the meanes ●e can to spoyle him of all his goods , yea and to depriue him of his li●e , is not such a dogge , a kinde of diuel vnto man ? if a rich man , shall passe by a poore soule , sicke , sore , lame , and wounded , and will not only like the leuite runne from him , or not so much as th● priest say , god helpe him , but giuing him nothing , raile vpon him , rate him , spurne him , and with taun●s , che●ks , yea & whippes , wound him déeper then he was at first , and so with crue●tie , crucifie him , that he will neuer leaue till he haue killed him : is not he a kinde of diuell vnto man ? last , and most of all , if he , who taketh vpon him the outward habit of a diuine , and within be so farre from diuinitie , that he will rather leade the sinner into hell , then the repentant to grace , is not he a kinde of diuell vnto man ? what shall i néed to runne into a world of questions in this point , is not the vertuous a kinde of god , and the vicious a kinde of diuell in the world ? consider therefore , since only in god is that originall of vertue , whereby man only is made vertuous , and by that vertue so gracious , as maketh him the most honourable of all creatures , and in the diuell is that originall of sinne , whereby man is made vicious , and by his vices so disgracious , as maketh him the most dishonourable of all creatures . whatsoeuer you reade her● , or imagine , touching the true ●esert of the dignitie or the indignitie of man , these two verses shall be sufficient for your instruction , to leade you to the most true and perfect vnderstanding of the same : which , without further dila●●tion i will make my conclusion . si christum bene s●is , nihil est si cetera nescis : si christum nescis , nihil est sicetera d●scis : know christ aright , know all that can be worth the knowing : but know nor christ , and know all knowledge ouerthrowing . an. father , i am glad of this good morningsméeting , which i would not haue mist for a great matter , & i am perswaded meandro is of the same minde : for where we haue bene but beating the aire with idle words , you haue laid matter before vs , worthy the looking on : to which i answer no more , but , if my memorie can a● much pleasure me , as your spéech , i will neuer goe to schoole for better learning : how say you meandro ? mean. i say that i know not what to say , but that dinarco hath said so much , that for the much good that i haue receiued by his very much good discourse , i hold my selfe so much beholding ●o him , as while i haue a day to know him , i will not cease an houre to honour him : but as i can but admire him , i will vowe to loue him : and in my loue , will follow him : and so i thinke will you , or else you shall deceiue me . anto. yea , and not be my selfe . dinar . well , the best is , the sunne shewes what time of the day it is , and if it were not for going home to dinner , we should haue a great deale of idle talke , but , if i haue done you any good , thanke god , the author of all goodnesse for it : but if you will be vai●e-headed , god helpe you , for i cannot : for your kind company i thanke you : and if it may not offend you , the next time i méet with you , i will haue another bout with you : till when , for that our bodies would as well be refreshed as our wittes , let vs goe to dinner . anto. father we will attend you , and glad when we may enioy you : what say you meandro ? mean. i say i shall thinke each houre a yeare , till we méete againe , for i could sweare a good fast , to meete with such an other banquet . dinar . well children , since you will néeds put the title of a father vpon me , i will take it : and wherein i can , do● you all the good that you desire . and so with gods blessing vpon you , i ende . let vs goe . finis . anthroposophia theomagica or a discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and verifi'd by a practicall examination of principles in the great world. by eugenius philalethes. vaughan, thomas, 1622-1666. this text is an enriched version of the tcp digital transcription a64763 of text r203871 in the english short title catalog (wing v143). 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. 114 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64763 wing v143 estc r203871 99863668 99863668 115878 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. a64763) transcribed from: (early english books online ; image set 115878) images scanned from microfilm: (thomason tracts ; 174:e1302[2]) anthroposophia theomagica or a discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and verifi'd by a practicall examination of principles in the great world. by eugenius philalethes. vaughan, thomas, 1622-1666. [16], 70 p. : port. (metal cut) printed by t.w. for h. blunden at the castle in corn-hill, london : 1650. eugenius philalethes = thomas vaughan. annotation on thomason copy: "jan. 9 1649"; imprint date crossed through. reproduction of the original in the british library. eng man (christian theology) -early works to 1800. a64763 r203871 (wing v143). civilwar no anthroposophia theomagica: or a discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and ver vaughan, thomas 1650 18544 12 40 0 0 0 0 28 c the rate of 28 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-07 aptara keyed and coded from proquest page images 2001-07 tcp staff (michigan) sampled and proofread 2001-08 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion anthroposophia theomagica or a discourse of the nature of man and his state after death ; grounded on his creator's protochimistry , and verifi'd by a practicall examination of principles in the great world . by eugenius philalethes . dan : many shall run to and fro , and knowledge shall be increased . zoroaster in oracul . audi ignis vocem . london , printed by t. w for h. blunden at the castle in corn-hill . 1650. illustrissimis , & vere renatis fratribus r. c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} eclesiae in tumultuoso hoc saeculo apostolis pacificis , salutem â centro saluris . quum in summum altare summo tanrum pontifici jus sit , audens nimis hoc libum , nec sine sacrilegio vobis obtrudi videatur ; habet & pietas suos cancellos : qui accedit injussus , adaciae , non obsequii reus est . allusit istis olim poetarum illa gigantomachia , quae coelum etiam expugnare moliebatur . nec desunt hac nostra aetate fatui quidam , & palustres igniculi , qui stellas se somniant , & soli a latere creduntur . absit engenio fastus iste , & climax ambitionis ! hoc est , — imponere pelion ossae . ego , fratres nobilissimi , in sacrarii vestibulo , nec ad aram ear hoc meum , sed in limine modestius expono . vellem ( si mihi in censum accedissent ) talia vobis offerre , — quae saecula posterique possint arpinis quoque comparare chartis . sed non est quod desperem . prodeant forsan in novissimis , qui faculam hanc meam praferent vel solibus tusculanis . at que hac quidem ratione marci tullii collega sum , quod in eandem immortatem tendit noster consulatus . peragravi ego , quod apes factitant , ( non illo quintiliani in area venenata ) floscuculos coelestes libaturus , & qui suavia sua ex aromatum montibus attraxerunt . si quid mihi mellisicii est , ego vobis favum hunc , & alveare solent tamen rosae in aliquorum sinu sordescere : sordescet forsan & hic noster manipulus , quoniam meae messis est . fateor , errata eugenii sunt , caetera veritatis . sed quorsum hoc veritati testimonium , vobis etiam astantibus , quibus in propatulo est triplex illud spiritus , aquae , & sanguinis martyrium ? supervacanea est haec , non auxiliaris vocula : qui silet ad coelum , sapit . accipite ergo ( f. illustrissimi ) quadrantem hunc meum non qualem vobis offerre debui , sed qualem potui . mens mihi pro munere est . hoc etiam praefari voluit paupertas , nolite rem ipsam expendere , sed obsequium oxonii 48. oratoris vestri e. p. errata . pa. li . read second part . pa. li . read 2 18 rambl'd 3 10 whereon 9 29 demoniū 4 29 finihaebi● 12 3 paulo post 21 5 iodims 29 26 this fire 40 17 ad dextra● 64 13 i carve 48 20 per misto● the author to the reader . i look on this life as the progresse of an essence royall : the soul but quits her court to see the countrey . heaven hath in it a scaene of earth ; and had she bin contented with ideas , she had not travelled beyond the map . but excellent patterns commend their mimes : nature that was so fair in the type , could not be a slut in the annglyph . this makes her ramble hither to examine the medall by the flask , but whiles she scanns their symmetrie , she formes it . thus her descent speaks her original : god in love with his own beauty frames a glasse to view it by reflection ; but the frailety of the matter excluding eternity , the composure was subject to dissolution . ignorance gave this release the name of death , but properly it is the soules birth , and a charter that makes for her liberty ; she hath severall wayes to break up house , but her best is without a disease . this is her mysticall walk , an exit only to return . when she takes air at this door , it is without prejudice to her tenement . the magicians tell me , anima unius entis egreditur , & aliud ingreditur . some have examin'd this , and state it an expence of influences , as if the soul exercised her royalty at the eye , or had some blinde jurisdiction in the pores . but this is to measure magicall positions by the slight , superficial strictures of the common philosophy . it is an age of intellectuall slaveries ; if they meet any thing extraordinary , they prune it commonly with distinctions , or dawb it with false glosses , till it looks like the traditions of aristotle . his followers are so confident of his principles they seek not to understand what others speak , but to make others speak what they understand . it is in nature , as it is in religion ; we are still hammering of old elements , but seek not the america that lyes beyond them . the apostle tells us of leaving the first principles of the doctrine of christ , and going on to perfection : not laying again the foundation of repentance from dead works , and of faith towards god ; of the doctrine of baptism , and laying on of hands , of resurrection , and the eternall judgement ; then he speaks of illumination , of tasting of the heavenly gift , of being partakers of the holy ghost , of tasting of the good word of god , and tho powers of the world to come . now if i should question any sect ( for there is no communion in christendom ) whither these later intimations drive ? they can but return me to the first rudiments , or produce some emptie pretence of spirit . our naturall philosophers are much of a cast with those that step into the prerogative of prophets , and antedate events in configurations , and motions . this is a consequence of as much reason , as if i saw the suede exercising , and would finde his designes in his postures . friar bacon walk'd in oxford between two steeples , but he that would have discovered his thoughts , by his steps , had been more his fool , then his fellow . the peripateticks when they define the soul , or some inferior principle , describe it onely by outward circumstances , which every childe can do , but they state nothing essentially . thus they dwel altogether in the face , their indeavours are meer titillations , & their acquaintance with nature is not at the heart . notwithstanding i acknowledge the schoolmen ingenious : they conceive their principles irregular , and prescribe rules for method , though they want matter . their philosophie is like a church , that is all discipline , and no doctrine : for , bate me their prolegomena , their form of arguing , their reciting of different opinions , with severall other digressions , and the substance of these tostati will scarce amount to a mercury . besides , their aristotle is a poet in text , his principles are but fancies , and they stand more on our concessions , then his bottom . hence it is that his followers , notwithstanding the assistance of so many ages , can fetch nothing out of him but notions : and these indeed they use , as he sayeth lycophron did his epithets , non ist condimentis , sed ut cibis ; their compositions are a meer tympanie of termes . it is better then a fight in quixot , to observe what duels , and digladiations they have about him . one will make him speak sense , another non-sense , and a third both , aquinas palps him gently , scotus makes him winch , and he is taught like an ape to shew severall tricks . if we look on his adversaries , the least amongst them hath foyld him , but telesius knock'd him in the head , and campanella hath quite discomposed him . but as that bald haunter of the circus had his scull so steel'd with use , it shiver'd all the tyles were thrown at it , so this aristotle thrives by scuffles , and the world cryes him up , when trueth cryes him down . the peripatetickes look on god , as they do on carpenters , who build with stone and timber , without any infusion of life . but the world , which is gods building , is full of spirit , quick , and living . this spirit is the cause of multiplication , of severall perpetuall productions of minerals , vegetables , and creatures ingendred by putrefaction : all which are manifest , infallible arguments of life . besides , the texture of the universe clearly discovers its animation . the arth which is the visible natural basis of it , represents the gross , carnal parts . the element of water answers to the bloud , for in it the pulse of the great world beates ; this most men call the flux and reflux , but they know not the true cause of it . the air is the outward refreshing spirit , where this vast creature breathes , though invisibly , yet not all together insensibly . the interstellar skies are his vital , aethereall waters , and the stars his animal , sensuall fire . thou wilt tell me perhaps , this is new philosophy , and that of aristotle is old . it is indeed , but in the same sense as religion is at rome . it is not the primitive trueth of the creation , not the ancient , reall theosophie of the hebrews and egyptians , but a certain preternaturall upstart , a vomit of aristotle , which his followers with so much diligence lick up , and swallow . i present thee not here with any clamorous opposition of their patrone , but a positive expresse of principles as i finde them in nature . i may say of them as moses said of the fiat : these are the generations of the heavens , and of the earth , in the day that the lord god made the heavens , and the earth . they are things extra intellectum , sensible practicall trueths , not meer vagaries , and rambles of the braine . i would not have thee look on my indeavours as a designe of captivity : intend not the conquest , but the exercise of thy reason , not that thou shouldest swear allegeance to my dictats , but compare my conclusions with nature , and examine their correspondency . be pleased to consider , that obstinacy inslaves the soule , and clips the wings which god gave her for flight , and discovery . if thou wilt not quit thy aristotle , let not any prejudice hinder thy further search ; great is their number who perhaps had attain'd to perfection , had they not already thought themselves perfect . this is my advice , but how wellcome to thee i know not . if thou wilt kick and fling , i shall say with the cardinall , etiam asinus meus recalcitrat : for i value no mans censure . it is an age wherein truth is neer a miscarriage , and it is enough for me that i have appeared thus far for it , in a day of necessity . e. s. anthroposophia theomagica when i found out this trueth , that man in his originall was a branch planted in god and that there was a continuall influxe from the stock to the sion , i was much troubl'd at his corruptions , and wonder'd his fruits were not correspondent to his roote . but when i was told he had tasted of an other tree , my admiration was quickly off , it being my chiefe care to reduce him to his first simplicitie , and separate his mixtures of good and evill . but his fall had so bruised him in his best part . that his soule had no knowledge left to study him a cure , his punishment presently followed his trespasse : velata sunt omnia , intravitq oblivio mater ignorantiae . this lethe remained not , in his body , but passing together with his nature , made his posterity her channell . imperfection 's an easy inheritance , but vertue seldome finds any heires . man had at the first , and so have all souls before their intrance into the body , an explicite methodicall knowledge , but they are no sooner vessel'd but that liberty is lost , and nothing remaines but a vast confused notion of the creature , thus had i only left a capacity without power , and a will to doe that , which was far enough above me . in this perplexity i studied severall arts , and ramel'd over all those inventions which the folly of man call'd sciences ; but these endeavours sorting not to my purpose , i quitted this booke-businesse , and thought it a better course to study nature then opinion . hereupon i considered with my selfe , that man was not the primitive immediate worke of god , but the world , out of which he was made . and to regulate my studies in point of methode , i judg'd it convenient to examine his principles first , and not him . but the world in generall being too large for inquisition , i resolv'd to take part for the whole , and to give a guesse at the frame by proportion . to perfect this my essay , i tooke to task the fruits of one spring : here i observed a great many vegetables fresh and beautious in their time , but when i looked back on their original , they were no such things as vegetables . this observation i apply'd to the world , and gained by it this inference : that the world in the beginning was no such thing as it is , but some other seed or matter out of which that fabrick which i now behold , did arise . but resting not here , i drove my conclusion further ; i conceav'd those seeds whereof vegetables did spring , must be something else at first then seeds , as having some praeexistent matter wherof they were made , but what that matter should be i could not guesse . here was i forc'd to leave off speculation , and come up to experience . whiles i sought the world , i went beyond it , and i was now in quest of a substance , which without art i could not see . nature wrapps this most strangly in her very bosome , neither doth she expose it to any thing but her own vitall caelestiall breath . but in respect that god almighty is the onely proper immediate . agent which actuates this matter , as well in the work of generation , as formerly in his creation , it will not be amisse to speak something of him , that we may know the cause by his creatures , and the creatures by their cause . my god , my life ! whose essence man is no way fit to know , or scan ; but should aproach thy court a guest in thoughts more low , then his request . when i consider , how i stray , methinks 't is pride in mee to pray how dare i speake to heaven , nor feare in all my sinns to court thy eare ? but as i looke on moles that lurke in blind intrenchments , and there worke their owne darke prisons to repaire , heaving the earth to take in aire : so view my fetterd soule , that must struggle with this her load of dust meet her addresse , and add one ray to this mew'd parcell of thy day she would though here imprson'd , see through all her dirt thy throne and thee . lord guide her out of this sad night and say once more , let there be light . it is gods own positive truth : in the beginning that is , in that dead silence , in that horrible & empty darknes when as yet nothing was fashioned , then ( saith the lord ) did i consider those things , and they all were made through me alone , and through non other , by me also shall they be ended and by none other . that meditation forerunns every solemne worke , is a thing so well knowne to man , that he needs no further demonstration of it then his owne practice : that there is also in god something analogicall to it from whence man derived this customary notion of his ; as it is most agreeable to reason , so withall is it very sutable to providence . dij ( saith i amblicus ) concipiunt in se totum opus , antequam parturiunt . and the spirit here to esdras , then did i consider these things , he consider'd them first and made them afterwards . god in his aeternall idea , foresaw that whereof as yet there was no materiall copy : the goodnes and beauty of the one , mov'd him to create the other , and truly the image of this prototype being imbosom'd in the second made him so much in love with his creature , that when sin had defac'd it , he restor'd it by the suffering of that patterne by which at first it was made . dyonisius the areopagite , who liv'd in the primitive times , and received the mysteries of divinity immediately from the apostles , stiles god the father , sometimes arcanum divinitatis , somtimes occultum illud super substantiale and elsewhere he compares him to a roote , whose flowers are the second and third person . this is true ; for god the father is the basis or supernaturall foundation of his creatures . god the son , is the patterne in whose expresse image they were made : and god the holy ghost is spiritus opifea , or the agent , who fram'd the creature in a just symmetrie to his type . this consideration or type god hath since used in the performance of inferiour works . thus in the institution of his temple he commands moses to the mount , where the divine spirit shews him the idea of the future fabrick ; and let them make me a sanctuary that i may dwell amongst them , according to all that i shew thee , after the patterne of the tabernacle , & the pattern of all the instruments thereof , even so shall you make it . thus the divine mind doth instruct us porrigendo ideas quadam extensione fui extra se , and sometimes more particularly in dreames . to nebuchadnezzar he presents a tree strong and high , reaching to the heavens and the sight thereof to the ends of the earth . to pharaoh he shews seven ears of corne . to joseph he appears in sheafes , and then resembles the sun , moon and stars . to conclude he may expresse himselfe by what he will , for in him are innumerable , eternall prototypes , and he is the true fountaine . and treasure of forms . but that we may come at last to the scope proposed : god the father is the metaphysicall , supercelestiall sun , the second person is the light , and the third is amor igneus , or a divine heate proceeding from both . now without the presence of this heate there is no reception of the light , and by consequence no influx from the father of lights . for this amor is the medium which unites the lover to that which is beloved , & probably t is the platonicks daemon magnus , qui con●ungit nos spirituum praefecturis . i could speak much more of the offices of this loving spirit , but these are magnalia dei , & naturae , and require not our discusse , so much as our reverence . here also i might speak of that supernaturall generation , whereof trismegistus : monas gignit monaden , & in se suum reflectit ardorem ; but i leave this to the almighty god as his own essentiall , centrall mystery . it is my onely intention in this place to handle exterior actions , or the processe of the trinity from the center to the circumference : and that i may the better do it , you are to understand , that god before his work of creation was wrapp'd up , and contracted in himself . in this state the egyptians stile him monas solitaria , and the cabalists aleph tenebrosum ; but when the decreed instant of creation came , then appeared aleph lucidum , and the first emanation was that of the holy ghost into the bosom of the matter . thus we read that darknesse was upon the face of the deep and the spirit of god moved upon the face of the waters . here you are to observe that notwithstanding this processe of the third person , yet was there no light , but darknesse on the face of the deep , illumination properly being the office of the second . wherefore god also , when the matter was prepared by love for light , gives out his fiat lux , which was no creation as most think , but an emanation of the word , in whom was life , and that life is the light of men . this is that light whereof saint john speaks , that it shines in the darknesse , and the darknesse comprehended it not . but lest i seem to be singular in this point , i will give you more evidence . pimandras informing trismegistus in the work of the creation tells him the self-same thing . lumen illud ego sum , mens , deus tuus antiquior quam natura humida , quae ex umbra effulsit . and georgius venetus in his book de harmonia mundi : omne quod vivit , propter inclusum calorem vivit , indè colligitur caloris naturam vim habere in se vitalem , in mundo passim diffusam : imo omnia ex igne facta esse testatur zoroastres , dum ait , omnia sub i gne uno genita sunt , i gne quippe illo , quem deus igneae essentiae habitator , ( ut plato ait ) messe jussit materiae coeli , & terrae jam creatae , rudi & informi : ut vitam praestaret , & formam , hinc illis product is statim subintulit opifex , sit lux : pro quo mendosae traductio habet fiat lux , non enim facta est lux , sed rebus adhuc obscuris communicata , & insita : ut in suis formis clarae , & splendentes furent . but to proceed : no sooner had the divine light pierced the bosom of the matter , but the idea , or pattern of the whole material world appeared in those primitive waters like an image in a glasse : by this pattern it was that the holy ghost fram'd and modelled the universal structure . this mystery or appearance of the idea is excellently manifested in the magicall analysis of bodies ; ( for he that knows how to imitate the proto-chymistrie of the spirit by separation of the principles wherein the life is imprisoned , may see the impresse of it experimentally in the outward naturall vestiments . but lest you should think this my invention , and no practicall trueth , i will give you another mans testimony . quid quaeso dicerent bi●tanti philosophi , ( saith one ) is plantam quasi : momentonasci in vitreo vase viderent , cum suis ad viuum coloribus , & rursum interixe , & renasci , idque quoties , & quando luheret ? credo daemonium arte magica inclusum dicerent illudere sensibus humanis . they are the words of doctor marci in his defensio idearum operatricium . but you are to be admonished , there is a twofold idea : divine , and naturall . the naturall is a fiery , invisible , created spirit , and properly a meer inclosure , or vestiment of the true one . hence the platonicks called it nimbus numinis descendentis . zoroaster , and some other philosophers think it is anima mundi , but by their leave they are mistaken , there is a wide difference betwixt anima and spiritus . but the idea i speak of here , is the true primitive exemplar one , and a pure influence of the almighty . this idea before the coagulation of the seminall principles to a grosse , outward fabrick , which is the end of generation , impresseth in the vitall ethereall principles a modell , or pattern after which the body is to be framed , and this is the first inward production , or draught of the creature . this is it which the divine spirit intimates to us in that scripture where he saith , that god created every plant of the field before it was in the ground , and every herb of the field before it grew . but notwithstanding this presence of the idea in the matter , yet the creation was not performed extramittendo aliquid de essentiâ ideae , for it is god , that comprehends his creature , and not the creature god . thus farre have i handl'd this primitive supernaturall part of the creation . i must confesse it is but short in respect of that which may be spoken but i am confident it is more then formerly hath been discovered : some authors having not searched so deeply into the centre of nature & others not willing to publish such spiritual mysteries . i am now come to the gross work or mechanicks of the spirit , namely the separation of severall substances from the same masse : but in the first place i shal examine that lymbus or huddle of matter wherein all things were so strangely contained . it is the opinion of some men . and those learned , that this sluggish empty rudement of the creature was noe created thing . i must confesse the point is obscure as the thing it selfe , and to state it with sobriety except a man were illuminated with the same light that this chaos was at first , is altogether impossible , for how can wee judge of a nature differrent from our owne , whose species also was so remote from any thing now existent , that it is impossible for fancy to apprehend , much more for reason to define it . if it be created , i conceive it the effect of the divine imagination acting beyond it selfe in contemplation of that which was to come , and producing this passive darkenesse for a subject to worke upon in the circumference . trismegistus having first exprest his vision of light , describes the matter in its primitive state thus et paulo post ( saith he ) tenebrae deor sum ferebantur , partim trepidandae , ac tristes effectae tortuosae terminatae : ut maginarer me vidisse commutatas tenebras in humidam quandam naturam ultra quam dici potest agitatam , & velut ab igne fumum evomere , ac sonum aliquem edere inenunciabilem , & lugubrem . certainly these tenebrae he speakes of or fuliginous spawne of nature , were the first created matter , for that water we read of in genesis was a product or secondary . substance . here also he seemes to agree further with the mosaicall tradition ; for this fumus which ascended after the transmutation can be nothing else but that darknesse which was upon the face of the deepe ; but to expresse the particular mode or way of the creation , you are to understand that in the matter there was a horrible confused qualme , or stupifying spirit of moysture , cold and darknesse ; in the opposite principle of light there was heate and the effect of it siccitie ; for these two are noe elementall qualities as the galenists and my peripateticks suppose : but they are ( if i may say so ) the hands of the divine spirit by which he did worke upon the matter , applying every agent to his proper patient . these two are active and masculine , those of moysture and cold are passive and faeminine , now assoone as the holy ghost and the word ( for it was not the one nor the other , but both , mens opifex una cum verbo , as trismegistus hath it ; i omit that speech , let us make man , which effectually prooves their union in the worke ) had applyed themselves to the matter , there was extracted from the bosome of it a thinne spiritualt caelestiall substance , which receiving a tincture of heat and light proceeding from the divine treasuries , became a pure sincere innoxious fire . of this the bodyes of angells consist , as also the empyraeall heaven , where intellectuall essences have their residence . this was primum matrimonium dei , & naturae , the first and best of compositions . this extract being thus soiled above , and separated from the masse , retaind in it a vast portion of light , and made the first day without a sun . but the splendour of the word , expelling the darkenes downwards it became more setl'd , and compact towards the centre , and made a horrible thick night . thus god ( as the hebrew hath it ) was betweene the light and the darknesse , for the spirit remained still on the face of the inferior portion to extract more from it . in the second separation was educed aer agilis , as trismegistus calls it a spirit not so refined as the former , but vitall , and in the next degree to it . this was extracted in such abundance that it fill'd all the space from the masse to the empyraeall heaven , under which it was condens'd to a water , but of a different constitution from the elementall , and this is the body of the inter-stellar skie . but my peripatericks following the principles of aristotle and ptolomie , have imagin'd so many wheeles there with their smal diminutive epicycles that they have turn'd that regular fabrick to a rumbling confused labyrinth . the inferior portion of this second extract from the moon to the earth remained air still , partly to divide the inferior and superior waters , but chiefly for the respiration , and nourishment of the creatures . this is that which is properly called the firmament , as it is plain out of esdras ; on the second day thou diddst create the spirit of the firmament : for it is ligamentum totius naturae , and in the outward geometricall composure it answers to natura media , for , it is spread through all things , hinders vacuity , and keeps all the parts of nature in a firm , invincible union . this is cribrum naturae , as one , wittily calls it , a thing appointed for most secret and mysterious offices , but we shall speake further of it , when we come to handle the elements particularly . nothing now remained but the two inferior principles , as we commonly cal them , earth and water . the earth was an impure , sulphureous subsidence , or caput mortuum of the creation . the water also was phlegmatick , crude , and raco , not so vitall as the former extractions but the divine spirit to make his work perfect , moving also upon these , imparted to them life , and heate , and made them fit for future productions . the earth was so overcast , and mantl'd with the water , that no part thereof was to be seen : but that it might be the more immediatly exposed to the coelestiall influences , which are the cause of vegetation , the spirit orders a retreat of the waters , breaks up for them his decreed place , and sets them bars and doors . the light as yet was not confined , but reteining his vast flux , and primitive liberty , equally possest the whole creature . on the fourth day it was collected to a sun , and taught to know his fountain . the darknesse , whence proceed the corruptions , and consequently the death of the creature , was imprisoned in the centre , but breaks out still when the day gives it leave , and like a baffl'd gyant thrusts his head out of doors in the absence of his adversary . thus nature is a lady whose face is beauteous , but not without a black-bag . howsoever when it shall please god more perfectly to refine his creatures , this tincture shall be expelled quite beyond them , and then it will be an outward darknesse from which good lord deliver us ? thus have i given you a cursorie , and short expresse of the creation in generall : i shall now descend to a more particular examination of nature and especially her inferior , elementall parts , through which man passeth daily , and from which he cannot be separated . i was about to desist in this place to prevent all future acclamations ; for when a peripatetick findes here but three , nay but two genuine elements earth , and water , for the air is something more : will he not cry out i have committed sacrilege against nature , and stole the fire from her altar ? this is noise indeed : but till they take coach in a cloud , and discover that idol they prefer next to the moon , i am resolved to continue in my heresie . i am not onely of opinion , but i am sure there is no such principle in nature , the fire which she useth , is horizon corporeorum , & incorporeorum , nexus utrinsque mundi , & sigillum spiritus sancti . it is no chymaera , commentitious quirck like that of the school-men . i shall therefore request my friends the peripateticks to return their fourth element to aristole , that he may present it to alexander the great as the first part of a new world , for there is no such thing in the old. to proceed then : the earth ( as you were told before ) being the subsidence , or remaines of that primitive masse , which god formed out of darknesse , must needs be a faeculent impure body : for the extractions which the divine spirit made , were pure , oleous , aethereall substances : but the crude , phlegmatick , indigested humors settled like lees towards the centre . the earth is spungie , porous , and magneticall , of composition loose , the better to take in the severall influences of heat , rains , and dewes for the nurture , and conservation of her products . in her is the principall residence of that matrix , which attracts , and receives the sperm from the masculine part of the world . she is natures aetna : here vulcan doth exercise himself , not that limping , poeticall one which halted , after his fall , but a pure , coelestiall , plastick fire . we have astonomy here under our feet , the stars are resident with us , and abundance of jewels and pantauras , she is the nurse and receptacle of all things , for the superior natures ingulph themselves into her ; what she receives this age , she discovers to the next , and like a faithfull treasurer conceales no part of her accounts , her proper , congeneall quality is cold . i am now to speak of the water . this is the first element we read of in scripture , the most ancient of principles , and the mother of all things amongst visibles ; without the meditation of this the earth can receive no blessing at all , for moysture is the proper caus● of mixture and fusion . the water hath severall complexions according to the severall parts of the creature ; here below , and in the circumference of all things it is volatil , crude , and raco . for this very cause nature makes it no part of her provision , but she rectifies it first , exhaling it up with her heat , and then condensing it to rains and dews , in which state she makes use of it for nourishment . some where it is interior , vitall , and coelestiall , exposed to the breath of the first agent , and stirred with spirituall , aeternaell windes . in this condition it is natures wanton , foemina satacissima as one calls it . this is that psyche of apuleius , and the fire of nature is her cupid . he that hath seen them both in the same bed , will confesse that love rules all . but to speak something of our common elemental water . it is not altogether contemptible , there are hidden treasures in it , but so inchanted we can not see them , for all the chest is transparent . spiritus aquae invisibilis congelatus melior est quam terra universa , saith the noble , and learned sendivow . i doe not advice the reader to take this phlegm to task , as if he could extract a venus from the sea , but i wish him to study water , that he may know the fire . i have now handled the two elements , and more i cannot finde : i know the peripateticks pretend to four , and with the help of their masters quintessence to a fift principle . i shall at leysure diminish their stock , but the thing to be now spoken of , is air . this is no element , but a certain miraculous hermaphrodit , the caement of two worlds , and a medley of extremes . it is natures common place , her index , where you may finde all that ever she did , or intends to do . this is the worlds panegrick : the excursions of both globes meet here , and i may call it the rendezvouz . in this are innumerable magicall forms of men and beasts , fish and fowle , trees , herbs , and all creeping things this is mare rerum invisibilium , for all the conceptions in sinu superioris naturae wrap themselves in this tiffany , before they imbark in the shell . it retaines the species of all things whatsoever , and is the immediate receptacle of spirits after dissolution , whence they passe to a superior limbus . i should amaze the reader if i did relate the severall offices of this body but it is the magicians backdoor , and none but friends come in at it . i shall speak nothing more , onely this i would have you know : the air is corpus vitae spiritus nostri sensitivi , our animal oyl , the fuell of the vital , sensual fire , without which we cannot subsist a minute . i am now come to the fourth , and last substance , the highest in scalâ naturae . there is no fift principle , no quintessence as aristotle dream'd but god almighty . this fourth essence is a moyest , silent fire . this fire passeth thorough all things in the world , and it is natures chariot , in this she rides , when she moves this moves , and when she stands this stands , like the wheeles in ezekiel whose motion depended on that of the spirit . this is the mask , and skreen of the almighty , wheresoever he is , this traine of fire attends him . thus he appears to moses in the bush , but it was in fire . the prophet sees him break out at the north , but like a fire catching it self . at horeb he is attended with a mighty strong winde rending the rocks to pieces , but after this comes the fire , and with it a still small voice . esdras also defines him a god , whose service is conversant in winde , and fire . this fire is the vestiment of the divine majesty , his back-parts which he shewed to moses , but his naked , royall essence none can see , and live ; the glory of his presence would swallow up the naturall man , and make him altogether spirituall . thus moses his face , after conference with him , shines , and from this small tincture we may guesse at our future estate in the regeneration . but i have touch'd the veyle , and must returne to the outer court of the sanctuary , i have now in some measure performed that which at first i promised , an exposition of the world and the parts therof ; but in respect of my affectiō to truth and the dominion i wish her , i shallbe somwhat more particular in the examination of nature , and proceed to a further discovery of her riches . i advise the reader to be diligent , and curious in this subsequent part of the discourse , that having once attained to the fundamentalls of science , he may the better understand her superstructures . know then , that every element is threefold , this triplicity being the expresse image of their author , and a seale he hath laid upon his creature , there is nothing on earth though never so simple , so vile , and abject in the sight of man , but it beares witnesse of god even to that abstruse mystery , his vnity and trinity . every compound whatsoever is three in one and one in three . the basest reptill even in his outward symmetrie testifies of his author , his severall proportions answering to their aeternall superior prototype . now man hath the use of all these creatures , god having furnished him with a living library wherein to imploy himselfe ; but he neglecting the works of his creator , prosecutes the inventions of the creature ; laps up the vomits of aristotle and other illiterate ethnicks , men as concerning the faith , reprobate , and in the law of nature alltogether unskillful , scribling blasphemous atheists , quorum animas ( as agrippa hath it ) distraht , & torqueri audiunt ; videntque inferi . he is much troubled at those mysteries of the trinity and the incarnation , one denies , another grants them : but if they did once see the light of nature , they might find those mysteries by reason , which are now above their faith . when i speake of a naturall triplicity , i speake not of kitchen-stuffe , those three pot principles water , oyle and earth , but i speake of caelestiall hidden natures , knowne only to absolute magicians , whose eyes are in the center , not in the circumference , and in this sence every element is threefold . for example , there is a threefold earth , first there is terra elementaris , then there is terra c aelestis , and lastly , terra spiritualis , the influences of the spirituall earth by mediation of the caelestiall are united to the terrestiall , and are the true cause of life and vegetation . these three are the fundamentalls of art and nature . the first is a visible , tangible substance , pure , fixed , and incorruptible : of quality cold , but by application of a superior agent , drie , and by consequence a fit receptacle of moysture . this is aleph creatum , the true terra adama , the basis of every building in heaven , and earth . it answers to god the father , being the naturall foundation of the creature , as he is the supernaturall : without this nothing can be perfected in magick . the second principle is the infallible magnet , the mystery of union . by this all things may be attracted whether physicall , or metaphysicall , be the distance never so great . this is jacobs ladder : without this there is no ascent , or descent either influentiall , or personall . the absence of this i conceive to be that gulph between abraham , and dives . this answers to god the son , for it is that which mediates between extremes , and makes inferiors and superiors communicate . but there is not one in ten thousand knows either the substance , or the use of this nature . the third principle is properly no principle , it is not ex quo , but per quod omnia . this can do all in all , and the faculties thereof are not to be exprest . it answers to the holy ghost , for amongst naturalls it is the onely agent , and artificer . now he that knows these three perfectly with their severall graduations , or annexed links , which differ not in substance , but complexion : he that can reduce their impurities to one sincere consistence , and their multiplicities to a spirituall . essentiall simplicity , he is an absolute compleat magician , and in full possibility to all strange , miraculous performances . in the second place you are to learn , that every element is two fold . this duplicity , or confusion is that binarius whereof agrippa in scalis numerorum , as also both himself and trithemius in their epistles . other authors who dealt in this science , were pragmaticall scriblers , and understood not this secretum tenebrarum . this is it in which the creature praevaricates , and falls from his first harmonicall vnity . you must therefore subtrahere binarium , and then the magicians ternarius may be reduced per quaternarium in monaden simplicissimam , and by consequence in metaphysicam cum supremâ monade vnionem . the sun , and moon , are two magicall principles , the one active , the other passive , this masculine , that foeminine . as they move , so move the wheeles of corruption , and generaion : they mutually dissolve , and compound but properly the moon is organum transmutationis inferioris materiae . these two luminaries are multiplied and fructifie in every one particular generation . there is not a compound in all nature but hath in it a little sun , and a little moon . the little sun is filius solis coelestis , the little moon is filia lunae coelestis . what offices soever the two great luminaries perform for the conservation of the great world in generall , these two little luminaries perform the like for the conservation of their small cask , or microcosm in particular . they are mimulae majoris animalis , heaven and earth in a lesser character . god like a wise architect , sits in the center of all , repaires the ruines of his building , composeth all disorders , and continues his creature in his first , primitive harmony . the invisible , centrall moon is iela illa rivosa , & multifontana , at whose top sit iove , and iuno in a throne of gold , juno is an incombustible , eriternall oyl , and therefore a fit receptacle of fire . this fire is her jove , the little sun we spoke of formerly . these are the true principles of the stone , these are the philosophers sol & luna , not gold and silver , as some mountebanks , and carbonadoes would have it . but in respect i have proceeded thus far , i will give you a true receipt of the medicine . rc. l●ni coelestis partes decem , separetur masculus a faeminâ , vterque porro à terrá suâ physicae tamen & citra omnem violentiam separata proportione debitâ , harmonicâ , & vitali conjungs : statimque ; anima descendens a sphaerâ pyroplastica , mortuum suum , & relictum corpus amplexis mirisico restaur abit ; conjuncta foreantur igne naturali imperfectum matrimonium spiritus , & corporis . procedas artisicio vulcanico-magico quousque exaltentur in quintam rotam metaphysicam . haec est illa , de quâ tot scribillarunt , tam pauci noverunt , medicina . it is a strange thing to consider , that there are in nature incorruptible , immortall principles . our ordinary kitchin fire , which in some measure is an enemy to all compositions , notwithstanding doth not so much destroy , as purifie some parts . this is clear out of the ashes of vegetables , for although their weaker exterior elements expire by violence of the fire , yet their earth cannot be destroyed , but vitrified . the fusion , and transparency of this substance is occasioned by the radicall moysture or seminall water of the compound . this water resists the fury of the fire , and cannot possibly be vanquished . in huo aquâ ( sayth the learned severino ) rosa latet in hiemo . these two principles are never separated for nature proceedes not so far in her dissolutions . when death hath done her worst , there is an vnion between these two , and out of them shall god rise us at the last day , and restore us to a spirituall constitution . besides there remaines in them that primitive , universall tincture of the fire : this is still busie after death , brings nature again into play , produceth wormes , and other inferiour generations . i do not conceive there shall be a resurrection of every species , but rather their terrestiall parts together with the element of water ( for there shall be no more sea ) shall be united in one mixture with the earth and fix'd to a pure , diaphanous substance . this is saint johns chrystallgold , a fundamentall of the new jerusalem , so called not in respect of colour , but constitution . their spirits i suppose , shall be reduced to their first limbus , a sphaene of pure , ethereall fire like rich eternall tapestry spread under the throne of god . thus reader , have i made a plenary , but short inquisition into the mysteries of nature . it is more then hitherto hath been discovered , and therefore i expect the more opposition . i know my reward is calumnie , but he that hath already condemn'd the vanity of opinion , is not like to respect that of censure . i shal now put the creatures to their just use , and from this shallow contemplation ascend to mine , and their author . lord god! this was a stone , as hard as any one thy laws in nature fram'd : 't is now a springing well , and many drops can tell , since it by art was tam'd . my god! my heart is so , 't is all of flint , and no extract of teares will yeeld : dissolve it with thy fire , that something may aspire , and grow up in my field . bare teares i le not intreat , but let thy spirits seat upon those waters bee , then i new form'd with light shall move without all night , or excentricity . it is requisite now , if we follow that method which god himself is author of , to examine the nature , and composition of man , having already describ'd those elements , or principles whereof he was made , and consists , man , if we look on his materiall parts , was taken out of the great world , as woman was taken out of man . i shall therefore to avoyd repetitions , refer the reader to the former part of this discourse , where if things be rightly understood , he cannot be ignorant in his materiall frame , or composure . we read in genesis that god made him out of the earth ; this is a great mystery : for it was not the common ` pot-clay , but an other thing and that of a far better nature . he that knowes this , knowes the subject of the philosophicall medicine , and by consequence what destroyes or preserves the temperament of man , in this are principles homogeneall with his life , such as can restore his decayes and reduce his disorders to a harmony . they that are ignorant in this point , are not competent judges of life and death , but quacks and piss-pot doctors . the learned arias montanus calls this matter multiplicis terrae particula singularis , if these words be well examined , you may possibly find it out , and so much for his body . his soule is an essence not to be found in the texture of the great world & therfore meerly divine & supernaturall . montanus calls it divini spiritus aura , & vitae divinae halitus , he seemes also to make the creation of man a little incarnation , as if god in this worke had multiplyed himselfe . adam ( saith he ) received his soule exadmiranda singularique dei inspiratione , & ut sic loqui sit fas , fructificatione . s. luke also tells us the same thing for he makes adam the son of god , not in respect of the exterior act of creation , but by way of descent ; and this s. paul confirmes in the words of aratus , for we also are his generation . the soul of man consists cheifly of two portions ruach , and nephes , inferior and superior , the superior is masculine and eternall , the inferior foeminine and mortall . in these two consists our spirituall generation . vt autem in coeteris animantibus , atque etiam in ipso homine maris ac foeminae conjunctio fructum propagationemq , spectabat naturae singulorum dignam : ita in homine ipso illa maris ac foeminae interior , arcanaque societas , hoc est animi atque animae copulatio ad fructum vitae divinae idoneum producendum comparabatur . atque huc illa arcana benedictio & faecunditas concessa , huc illa declarata facultas & monitio spectat , crescite , & multiplicamini , & replete terram , & subjicite illam , & dominamini . out of this and some former passages , the understanding reader may learn , that marriage is a comment on life , a meer hieroglyphick , or outward representation of our inward vitall composition . for life is nothing els but an vnion of male and foemale principles , and he that perfectly knowes this secret , knowes the mysteries of marriage , both spirituall and naturall , and how he ought to use a wife . matrimony is no ordinary triviall busines , but in a moderate sence sacramentall . it is a visible signe of our invisible vnion to christ , which s. paul calls a great mystery , and if the thing signified be so reverend , the signature is no ex tempore , contemptible agend . but of this elsewhere . when god had thus finished his last , and most excellent creature , he appointed his residence in eden , made him his vice-roy , and gave him a full jurisdiction over all his works ; that as the whole man consisted of body , and spirit , so the inferiour earthly creatures might be subject to the one , and the superiour intellectuall essences might minister to the other . but this royalty continued not long for presently upon his preferment there was a faction in the heavenly court , and the angels scorning to attend this piece of clay , contrived how to supplant him . the first in this plot was lucifer , montanus tells me his name was hilel . he casts about to nullifie that which god had inacted , that so at once he might overreach him and his creature . this pollicy he imparts to some others of the hierarchy , and strengthens himself with conspirators . but there is no counsel against god . the mischief is no sooner hatched but he and his confederates are expell'd from light to darknesse , and thus rebellion is as the sinne of witchcraft , a witch is it rebel in physicks , and a rebell is a witch in polliticks : the one acts against nature , the other against order , the rule of it : but both are in league with the divel as the first father of discord and sorcerie . satan being thus ejected , as the condition of reprobates is , became more hardned in his resolutions , and to bring his malice about , arrives by permission at eden . here he makes woman his instrument to tempt man , and overthrowes him by the same meanes that god made for an help to him . adam having thus transgrest the commandement , was exposed to the lash , and in him his posterity . but here lyes the knot : how can we possibly learn his disease , if we know not the immediate efficicent of it ? if i question our divines what the forbidden fruit was , i may be long enough without an answer , search all the school-men from ramus to peter hispan , and they have no logick in the point . what shall we do in this case ? to speak any thing contrary to the sling of aristotle ( though perhaps we hit the mark ) is to expose our selves to the common hue ; but in respect i prefer a private trueth to a publick errour , i will proceed . and now reader arrige aures , come on without prejudice , and i will tell thee that which never hitherto hath been discovered . that which i now write must needs appeare very strange , and incredible to the common man , whose knowledg sticks in the barke of allegories , and mysticall speeches , never apprehending that which is signified by them unto us . this i say must needs sound strange , with such as understand the scriptures in the litterall plaine sence , considering not the scope and intention of the divine spirit , by whom they were first penned and delivered . howsoever origen being vnus de multis , and in the judgement of many wise men , the most learned of the fathers , durst never trust himselfe in this point , but alwaies in those scriptures where his reason could not satisfie , concluded a mystery . certainly if it be once granted ( as some stick not to affirm ) that the tree of knowledge was a vegetable , and eden a garden ; it may be very well inferred , that the tree of life being described in eodem genere , as the school-men expresse it , was a vegetable also . but how derogatory this is to the power of god , to the merits , and passion of jesus christ , whose gift eternall life is , let any indifferent christian judge . here then we have a certain intrance into paradise , where we may search out this tree of knowledge , and ( happily ) learn what it is . for seeing it must be granted , that by the tree if life is figured the divine spirit ( for it is the spirit that quickeneth , and shall one day translate us from corruption to incorruption ) it will be no indiscreet inference on the contrary , that by the tree of knowledge is signified some sensuall nature repugnant to the spirituall , wherein our worldly sinfull affections , as lust , anger , and the rest have their seat , and predominate . i will now digresse a while , but not much from the purpose , whereby it may appear unto the reader that the letter is no sufficient expositor of scripture , and that there is a great deal of difference between the sound and the sense of the text dionysius the areopagit in his epistle to titus gives him this caveat . et hoc praeterea operae & pretium est cognoscere , duplicem esse theologorum traditionem , arcanam alteram , ac mysticam : alteram vero manifestaem . & notiorem . and in his book of the eclesiasticall hierarchie written to timotheus , he affirms , that in the primitive , apostolicall times , wherein he also lived , the mysteries of divinity were delivered partim scriptis , partim non scriptis institutionibus . some things he confesseth were written in the theologicall books , and such are the common doctrinals of the church now ; in which notwithstanding ( as saint peter saith ) there are many things hard to be understood . some things again ex animo in animum medio quidem intercurrente verbo corporali , sed quod carnis penitus excederat sensum , sine literis transfusa sunt . and certainly this orall tradition was the cause that in the subsequent ages of the church all the mysteries of divinity were lost . nay , this very day there is not one amongst all our school-doctors , or late ex-temporaries that knows what is represented unto us by the outward element of water in baptism . true indeed : they tell us it betokens the washing away of sin , which we grant them , but this is not the full signification for which it was ordained . it hath been the common errour of all times to mistake signum for signatum , the shell for the kernell ; yet to prevent this , it was that dionysius wrot his book of the caelestiall hierarchie , and especially his theologia significativa , of which there is such frequent mention made in his works . verely our saviour himself who is blessed for evermore , did sometimes speak in parables , and commanded further that pearles should not be cast forth unto swine , for it is not given to all men to know the mysteries of the kingdom of heaven . supposing then ( as it is most true ) that amongst other mysticall speeches contained in scripture , this of the garden of eden , and the trees in it , is one : i shall proceede to the exposition of it in some measure , concealing the particulars notwithstanding . man in the beginning ( i mean the substantiall inward man ) both in , and after his creation for some short time , was a pure intellectual essence , free from all fleshly , sensuall affections . in this state the anima , or sensitive nature did not prevail over the spiritual , as it doth now in us . for the superior mentall part of man was united to god per contactum essentialem , and the divine light being received in , and conveyed to the inferiour portions of the soul did mortifie all carnall desires , insomuch that in adam the sensitive faculties were scarce at all imployed , the spirituall prevailing over them in him , as they do over the spirituall now in us . hence we read in scripture , that during the state of innocence he did not know that he was naked : but no sooner eats he of the tree of knowledge but he saw his nakednesse , and was ashamed of it ; wherefore also he hides himself amongst the trees of the garden , and when god calls to him , he replies ; i heard thy voice in the garden , and i was afraid because i was naked , and i hid my self . but god knowing his former state , answers him with a question . who told thee that thou wast naked ? hast thou eaten of the tree , whereof i commanded thee thou shouldest not eat ? here we see a twofold state of man : his first , and best in the spiritual substantiall union of his intellectuall parts to god , and the mortification of his aethereall , sensitive nature , wherein the fleshly sinfull affections had their residence . his second , or his fall in the eating of the forbidden fruit which did cast asleep his intellectuall faculties but did stir up , and exalt the sensuall . for ( sayth the serpent ) god doth know that in the day you eat thereof , then your eyes shall be opened , and you shall be as gods knowing good , and evill . and when the woman saw that the tree was good for food , and that it was pleasant to the eyes and a tree to be desired to make one wise : shee , took of the fruit thereof , and did eat , and gave also unto her husband , with her , and he did eat ; and the eyes of them both were opened , and they knew that they were naked . thus we see the sensuall faculties revived in our first parents , and brought de potentia in actum as the school-men speak , by vertue of this forbidden fruit . neither did this eating suppresse the intellectuall powers in adam onely , but in all his generations after him , for the influence of this fruit past together with his nature into his posterity . we are all born like moses with a veil over the face : this is it , which hinders the prospect of that intellectuall shining light , which god hath placed in us ; and to tell you a trueth that concernes all mankinde , the greatest mystery both in divinity and philosophie is , how to remove it . it will not be amisse to speake something in this place of the nature and constitution of man , to make that more plaine which already hath been spoken . as the great world consists of three parts . the elementall the coelestiall and the spirituall above all which god himselfe is seated in that infinite , inaccessible light , which streames from his own nature ; even so man hath in him his earthly , elemental parts , together with the coelestiall , & angelical natures , in the center of all which moves , and shines the divine spirit . the sensuall , coelestiall , aethereall part of man is that whereby we do move , see , feel , taste , and smell , and have a commerce with all materiall objects whatsoever . it is the same in us as in beasts , and it is derived from heaven , where it is predominant , to all the inferiour earthly creatures . in plain terms it is part of anima mundi , commonly called anima media , because the influences of the divine nature are conveyed thorough it to the more material parts of the creature , with which of themselves they have no proportion . by meanes of this anima media , or the aethereal nature : man is made subject to the influence of stars , and is partly dispos'd of by the coelestial harmony . for this middle spirit ( middle i mean between both extreames , and not that which actually unites the whole together ) aswell that which is in the outward heaven , as that which is in man , is of a fruitfull insinuating nature , and carried with a strong desire to multiply it self , so that the coelestiall form stirs up , and excites the elementall . for this spirit is in man , in beasts , in vegetables , in minerals : and in every thing it is the mediate cause of composition and multiplication . neither should any wonder that i affirm this spirit to be in minerals , because the operations of it are not discerned there . for shall we conclude therefore , that there is no inward agent that actuats , and specifies those passive , indefinite principles whereof they are compounded ? tell me not now of blind peripateticall formes , and qualities . a form is that which aristotle could not define substantially , nor any of his followers after him , and therefore they are not competent judges of it . but i beseech you , are not the faculties of this spirit supprest in man also , when the organs are corrupted , as it appeareth in those that are blind ? but notwithstanding the eye onely is destroyed , and not the visible power , for that remaines , as it is plain in their dreams . now this vision is performed by a reflection of the visuall radii in their inward , proper cell : for nature imployes her gifts only where she findes a conveniencie , and fit disposition of organs , which being not in minerals we may not expect so clear an expression of the naturall powers in them . notwithstanding in the flowers of severall vegetables ( which in some sort represent the eyes ) there is a more subtile , acute perception of heat and cold , and other coelestiall influences then in any other part . this is manifest in those herbs which open at the rising , and shut towards the sun-set : which motion is caused by the spirit being sensible of the approach and departure of the sun ; for indeed the flowers are ( as it were ) the spring of the spirit , where it breaks forth , and streames , as it appears by the odours that are more coelestiall , and comfortable there . again , this is more evident in the plantanimals , as the vegetable lamb , the arbor casta , and severall others . but this will not sink with any , but such as have seen this spirit separated from his elements , where i leave it for this time . next to this sensuall nature of man is the angelicall , or rationall spirit . this spirit adheres somtimes to the mens or superior portion of the soul , and then it is filled with the divine light , but most commonly it descends into the aethereal inferior portion , which saint paul calls homo animalis , where it is altered by the coelestial influences , and diversly distracted with the irregular affections , and passions of the sensuall nature . lastly , above the rationall spirit is the mens , or intelligentia abscondita , commonly called intellectus illustratus , and of moses spiraculum vitarum . this is that spirit which god himself breathed into man , and by which man is united again to god now as the divine light flowing into the mens , did assimilate and convert the inferiour portions of the soul to god ; so on the contrary the tree of knowledge did obscure , and darken the superiour portions , but awak'd and stir'd up the animal sinfull nature . the sum of all is this . man as long as he continued in his union to god knew the good onely , that is , the things that were of god : but assoon as he stretched forth his hand , and did eat of the forbidden fruit that is , the anima media , or spirit of the greater world , presently upon his disobedience and transgression of the commandment , his vnion to the divine nature was dissolved , and his spirit being united to the spirit of the world , he knew the evil onely , that is the things that were of the world . true it is , he knew the good and the evil , but the evil in a far greater measure then the good . some sparks of grace were left , and though the perfection of innocence was lost upon his fall from the divine light , yet conscience remained still with him , partly to direct , partly to punish . thus you see that this anima media or middle spirit is figured by the tree of knowledge , but he that knows why the tree of life is sayd to be in the middest of the garden , and to grow out of the ground , will more fully understand that which we have spoken . we see moreover that the faculties ascribed to the tree of knowledge are to be found onely in middle nature . first , it is said to be a tree to be desired to make one wise , but it was fleshly sensuall wisdom , the wisdom of this world , and not of god . secondly it is sayd to be good for food , and pleasant to the eyes : so is the middle nature also ; for it is the onely medicine to repair the decayes of the natural man , and to continue our bodies in their primitive strength , and integrity . lastly , that i may speak something for my self : this is no new unheard of fansie , as the understanding reader may gather out of trismegistus . nay , i am verily of opinion , that the egyptians received this knowledge from the hebrews who lived a long time amongst them , as it appears out of scripture , and that they delivered it over to the graecians . this is plain out of iamblichus in his book de mysteriis , where he hath these words . contemplabilis in se intellectus homo , erat quondam deorum contemplationi conjunctus : deinde vero alteram ingressus est animam , circa humanam formae speciem contemperatam , atq , propterea in ipso necessitaetis , fatique vinculo est alligatus . and what els i beseech you , is signified unto us in that poeticall table of prometheus ? that he should steal a certain fire from heaven , for which trespasse afterwards , god punished the world with a great many diseases , and mortality . but some body may reply : seeing that god made all things very good , as it appears in his review of the creatures on the sixth day ; how could it be a sin in adam to eat that which in it self was good ? verily the sin was not grounded in the nature of that which he did eate , but it was the inference of the commandment , in as much as he was forbidden to eate it . and this is that which saint paul tells us , that he had not known sin , had it not been for the law ; and again in another place , the strength of sin is the law . but presently upon the disobedience of the first man , and his transgression of the commandement the creature was made subject to vanity : for the curse followed , and the impure seedes were joyned with the pure , and they reigne to this hour in our bodies , and not in us alone , but in every other naturall thing . hence it is we reade in scripture , that the heavens themselves are not clean in his sight . and to this alludes the apostle in that speech of his to the colossians , that it pleased the father to reconcile all things to himself by christ , whether they be things in earth or things in heaven . and here you are to observe that cornelius agrippa mistook the act of generation for original sin , which indeed was the effect of it , and this is the onely point wherein he hath miscarried . i have now done , onely a word more concerning the situation of paradise , and the rather because of the diversity of opinions concerning that solace and the absurdity of them . saint paul in his second epistle to th cori●thians discovers it in these words . i knew a man in christ above fourteen years ago ( whether in the body , or out of the body i cannot tell , god knoweth : ) such an one caught up to the third heaven . and i knew such a man ( whether in the body , or out of the body i cannot tell , god knoweth ) how that he was caught up into paradise . here you see that paradise and the third heaven are convertible terms , so that the one discovers the other . much more i could have sayd concerning the tree of knowledge , being in it self a large , and very mysticall subject but for my part i rest contented with my own particular apprehension , and desire not to inlarge it any further : neither had i committed this much to paper , but out of my love to the trueth and that i would not have these thoughts altogether to perish . you see now , if you be not durissimae cervicis homines , how man fell , and by consequence you may guesse by what means he is to rise . he must be united to the divine light from whence by disobedience he was separated . a flash , or tincture of this must come , or he can no more discern things spiritually , then he can distinguish colours naturally without the light of the sun . this light descends , and is united to him by the same meanes as his soul was at first . i speak not here of the symbolicall exteriour descent from the prototypicall-planets to the created spheres and thence in noctem corporis : but i speak of that most secret and silent laps of the spirit per formarum naturalium seriem , and this is a mystery not easily apprehended . it is a cabalisticall maxime , nulla res spiritualis descondens inferius operatur sine indumento . consider well of it with your selves , and take heed you wander not in the circumference . the soul of man whiles she is in the body , is like a candle shut up in a darklanthorn , or a fire that is almost stifl'd for want of aire . spirits ( say the platonicks ) when they are in sua patriâ , are like the inhabitants of green fields , who live perpetually amongst flowers , in a spicie oderous aire : but here below , in sphaerâ generationis , they mourn because of darknesse , and solitude , like people lock'd up in a pest-house . hinc metuunt , cupiuntque dolent , &c. this is it makes the soul subject to so many passions , to such a proteus of humors . now she flourishes , now she withers , now a smile , now a tear : and when she hath play'd out her stock , then comes a repetition of the same fancies , till at last she cries out with seneca , quousque eadem ? this is occasioned by her vast , and infinite capacity , which is satisfied with nothing but god , from whom at first she descended . it is miraculous to consider how she struggles with her chaines when man is in extremity , how she falsisies with fortune ; what pomp , what pleasure , what a paradise doth she propose to her self ? she spans kingdoms in a thought , and injoyes all that inwardly , which she misseth outwardly , in her are patterns and notions of all things in the world . if she but fancies her self in the midst of the sea , presently she is there , and hears the rushing of the billowes : she makes an invisible voyage from one place to another , and presents to her self things absent , as if they were present . the dead live to her , there is no grave can hide them from her thoughts . now she is here in dirt and mire , and in a trice above the moon : celsior exurgir pluviis , auditque ruentes sub pedibus nimbos , & caeca tonitrua calcat . but this is nothing . if she were once out of the body , she could act all that , which she imagin'd in momento ( saith agrippa ) quicquid eupit , assequeretur . in this state she can movere humores majoris animalis , make general commotions in the two sphaeres of aire , and water , and alter the complexions of times . neither is this a fable , but the unanimous tenent of the arabians , with the two princes avicebron , and avicen . she hath then an absolute power in miraculous , and more then naturall transmutations . she can in an instant transfer her own , vessell from one place to another , she can ( per unionem cum virtute . universali ) infuse , and communicate her thoughts to the absent , be the distance never so great ; neither is there any thing under the sun but she may know it , and remaining onely in one place , she can acquaint her self with the actions of all places whatsoever . i omit to speak of her magnet , wherewith she can attract all things as well spirituall , as naturall . finally , nullum opus est in totâ naturae serieatam arduum , tam excellens , tam denique miraculosum , quod anima humana divinitatis suae originem consecute , quam vocant magi animam stantem , & non cadentem , propriis viribus , absque omni externo adminiculo non queat efficere . but who is he inter tot millia philosophantium , that knows her nature substantially , and the genuine , specificall use thereof ? this is abraham's secretum magnum , maxime mirable , & occultissimum sex annulis sigillatum , & ex eis exeunt ignis , aqua , & acr , quae dividuntur in mares , & foeminas . we should therefore pray continually . that god would open our eyes , whereby we might see to imploy that talent , which he hath bestowed upon us , but lyes buried now in the ground , and doth not fructifie at all . he it is , to whom we must be united contactu essentiali , and then we shall know all things revelatâ facie , per claram in divino lumine visionem . this influx from him is the true , proper efficient of our regeneration , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of saint john , the seed of god which remaines in us . if this be once obtained , we need not serve under aristotle or galen , nor trouble our selves with foolish vtrums and ergos , for his unction will instruct us in all things . but indeed the doctrine of the schoolmen which in a manner makes god and nature contraries , hath so weakened our confidence towards heaven , that we look upon all receptions from thence , as impossibilities . but if things were well weighed , and this cloud of tradition remov'd , we should quickly finde that god is more ready to give , then we are to receive . for he made man ( as it were ) for his play-fellow , that he might survey and examin his works . the inferior creatures he made not for themselves , but his own glory : which glory he could not receive from any thing so perfectly as from man , who having in him the spirit of discretion , might judge of the beauty of the creature , and consequently praise the creatour . wherefore also god gave him the the use of all his works , and in paradise how familiar is he , or rather how doth he play with adam ? out of the ground ( sayth the scripture ) the lord god formed every beast of the field , and every fowl of the air , and brought them unto adam to see what he would call them , and whatsoever adam called every living creature , that was the name thereof . these were the books which god ordained for adam , and for us his posterity , not the quintessence of aristotle , nor the temperament of galen the anti-christ . but this is irritare crabones : now will the peripateticks brand me with their contra ` principia and the school-divines with a tradatur satanae . i know i shall be hated of most for my paines , and perhaps scoff'd at like ` pythagoras in lucian . quis emet eugenium ? quis super hominem esse vult ? quis scire vniversi harmoniam ; & reviviscere denuò ? but because , according to their own master , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that an affirmative of this nature cannot fall to the ground with a christian , i will come to my oath . i do therefore protest before my glorious god , i have not written this out of malice , but out of zeal and affectito the trueth of my creatour . let them take heed then , least whiles they contemn mysteries , they violate the majesty of god in his creatures , and trample the bloud of the covenant under foot . but shall i not be counted a conjurer , seeing i follow the principles of cornelius agrippa , that grand archimagus , as the anti-christian jesuits call him ? he indeed is my author , and next to god i owe all that i have unto him . why should i be asham'd to confesse it ? he was , reader , by extraction , noble . by religion a protestant , as it appeares out of his own writings , besides the late , but malicious testimony of fromondus , a learned papist . for his course of life , a man famous in his person both for actions of war , and peace . a favorit to the greatest princes of his time , and the just wonder of all learned men . lastly he was one , that carried himself above the miseries he was born to , and made fortune know , man might be her master . this is answer enough to a few sophisters , and in defiance to all calumnies thus i salute his memory . henricus cornelius agrippae ab nettesheim , armatae militiae eques auratus , max. caesaris à conciliis , & archivis indiciarius , utriusque juris , & medicinae doctor . pinge duos angues . hic est agrippa , supernis demissae fax ab ignibus , caeli magnum instar : nec in ullo sydere fulsit natura plenior deo. o si sacratus tanto spiramine lychnus , lustrarot aureus solum ! sed nimis offensae sancta imignatio flammae aeona caelitûm subit . quid dominae inspersum lector , mirabere fucum nec cernis quam sit foemina , falsa venus . sanctam oculis salvere umb●am , faciemque●ubeto , totus & in magnum dirige cornelium . illius ut dicas te haesisse in vultibus aetas cui vel nulla dedit , nec dabit ulla parem . great , glorious pen-man ! whom i should not name , left i might seem to measure thee by fame . natures apostle , and her choice high priest , her mysticall , and bright evangelist . how am i rapt when i contemplate thee , and winde my self above all that i see ? the spirits of thy lines infuse a fire like the worlds soul , which makes me thus aspire : i am unbodi'd by thy books , and thee , and in thy papers finde my exstasie , or if i please but to descend a strain , thy elements do skreen my soul again . i can undresse my self by thy bright glasse , and then resume th' inclosure , as i was . now i am earth ; and now a star , and then a spirit : now a star , and earth agen . or if i will but ramasle all that be , in the least moment i ingrosse all three . i span the heav'n and earth , and things above , and which is more , joyn natures with their iove . he crowns my soul with fire , and there doth shine but like the rain-bow in a cloud of mine . yet there 's a law by which i discompose the ashes , and the fire it self disclose , but in his emrald still he doth appear , they are but grave-clothes which he scatters here . who sees this fire without his mask . his eye must needs be swallow'd by the light , and die . these are the mysteries for which i wept glorious agrippa , where thy language slept , where thy dark texture made me wander far , whiles through that pathles night , i trac'd the star ; but i have found those mysteries , for which thy book was more then thrice-pil'd o're with pitch . now a new east beyond the stars i see where breaks the day of thy divinitie : heav'n states a commerce here with man , had he but gratefull hands to take , and eyes to see . hence you fond school-men , that high trueths deride , and with no arguments but noyse , and pride ; you that damn all but what your selves invent , and yet finde nothing by experiment . your fate is written by an unseen hand , but his three books with the three worlds shall stand . thus far reader i have handl'd the composure and royalty of man , i shall now speake something of his dissolution , and close up my discourse , as he doth his life , with death . death is recessus vitae in absconditum : not the annihilation , of any one particle but a retreat of hidden natures to the same state they were in , before they were manifested . this is occasioned by the disproportion and inequality of the matter : for when the harmony is broken by the excesse of any one principle , the vitall twist ( without a timely reduction of the first vnity ) disbands and unravells . in this recesse the severall ingredients of man returne to those severall elements , from whence they came at first in their accesse to a compound ; for to thinke that god creates any thing ex nihilo in the worke of generation , is a pure metaphysicall whymsey . thus the earthly parts , as we see by experience , returne to the earth , the coelestiall to a superiour heavenly limbus , and the spirit to god that gave it . neither should any wonder that i affirme the spirit of the living god to be in man , when god himselfe doth acknowledge it for his own . my spirit ( saith he ) shall not alwaies be sheathed ( for so the hebrew signifies ) in man , for that he also is flesh , yet his dayes shall be an hundred and twenty yeares . besides , the breathing of it into adam proves it proceeded from god , and therefore the spirit of god . thus christ breathed on his apostles , and they received the holy ghost . in ezechiel the spirit comes from the foure winds , and breathes upon the slaine , that they might live . now this spirit was the spirit of life , the same with that breath of life which was breathed into the first man , and he became a living soule : but without doubt the breath or spirit of life is the spirit of god . neither is this spirit in man alone , but in all the great world though after an other manner : for god breathes continually , and passeth through all things like an aire that refresheth : wherefore also he is called of pythagor as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} animatio universorum , hence it is that god in scripture hath severall names according to those severall offices he performes in the preservation of his creature . quin etiam ( saith the areopagite ) in mentibus ipsum inesse dicunt , atque in animis , & in corporibus , & in caelo esse , atque in terra , ac simul in seipso ; eundem in mundo esse , circa mundum , supra mundum , supra caelum , superiorem essentia , solem , stellam , ignem , aquam , spiritum , rorem , nebulam , ipsum lapidem , petram , omnia esse quae sunt , & nihil eorum quae sunt . and most certaine , it is because of his secret passage and penetration through all , that other simile in dionysius was given him . adam etiam ( saith he ) & quod omnium vilissimum esse , & magis absurdum videtur : ipsum sibi vermis speciem adhibere , ab ijs , qui in rebus divinis multum , diuque ; ver sati sunt , esse traditum . now this figurative kind of speech , with its variety of appellations , is not only proper to holy writt , but the aegyptians also ( as plutarch tells me ) call'd isis ; or the more secret part of nature , myrionymos ; and certainely that the same thing , should have a thousand names , is no newes to such as have studied the philosophers stone . but to returne thither whence we have digressed . i told you the severall principles of man in his dissolution , part , as sometimes friends doe , severall wayes . earth to earth , as our liturgie hath it , and heaven to heaven , according to that of lucretius . cedit item re●●● de terrâ quod fuit ante , in terram : & quod missum est ex aetheris oris , id rursum coeli sulgentia templa receptant . but more expresly the divine virgil speaking of his bees . his quidam signis , atque baec exempla secuti esse apibus partem divinae mentis , & haustus aethereos dixere : deum namque ire per omnes terrasque tractusque maris , coelumque profundum . hinc pecudes , armenta , viros , genus omne ferarum , quemque sibi tenues nascentem arcessere vitas . scilicet huc reddi deindè , ac resolut a referri omnia : nec morti este locum ; sed viva volare syderis in numerum , atque alto succedere coelo . this vanish , or ascent of the inward ethereall principles doth not presently follow their separation : for that part of man which paracelsus calls homo sydereus , and more appositly brutum hominis : but agrippa idolum , and virgil aethereum , sensum atq , aurai simplicis ignë ; this part i say , which is the astral man hovers sometimes about the dormitories of the dead , and that because of the magnetism , or sympathie which is between him and the radical , vital moysture . in this idolum is the seat of the imagination , and it retaines after death an impresse of those passions , and affections to which it was subject in the body . this makes hun haunt those places , where the whole man hath been most conversant , and imitate the actions , and gestures of life . this magnetism is excellently confirmed by that memorable accident at paris , which doctor flud proves to be true by the testimonies of great , and learned men . agrippa also speaking of the apparitions of the dead , hath these words . sed & ipse ego , quae meis oculis vidi , & manibus tetigi , hoc loci referre nolo , nè me ob rerum stupendam admirationem de mendacio ab incredulis argui contingat . but this scaene exceedes not the circuit of one year , for when the body begins fully to corrupt , the spirit returnes to his originall element . these apparitions have made a great noise in the world , not without some benefit to the pope ; but i shall reserve all for my great work , where i shall more fully handle these mysteries . i am now to speak of man as he is subject to a supernatural judgement : and to be short , my sentiment is this . i conceive there are besides the empyraeall heaven , two inferior mansions , or receptacles of spirits . the one is that , which our saviour calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and this is it whence there is no redemption : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , unde animae nunquam egrediuntur , as the divine plato hath it . the other i suppose , is somewhat answerable to the elysian fields , some delicate , pleasant region , the suburbs of heaven as it were ; those seven mighty mountaines , whereupon there grow roses and lilies , or the outgoings of paradise in esdras . such was that place , where the oracle told amelius the soul of plotinus was . ubi amicitia est , ubi cupido visu mollis , purae plenus laetitiae , & sempiternis rivis ambrosus irrigatus à deo : undè sunt amorū retinacula , dulcis spiritus , & tranquillus aether aurei generis magni jovis . stellatus supposeth there is a successive , graduall ascent of the soul according to the process of expiation , and he makes her inter-residence in the moon . but let it be where it will , my opinion is , that this middlemost mansion is appointed for such soules , whose whole man hath not perfectly repent in this world : but notwithstanding they are de salvandorum numero , and reserved in this place to a further repentance in the spirit , for those offences they committed in the flesh . i do not here maintain that i gnis fatuus of purgatory , or any such painted , imaginary tophet , but that which i speak of ( if i am not much mistaken ) i have a strong scripture for . it is that of saint peter , where he speaks of christ being put to death in the flesh , but quickened by the spirit ; by which also he went , and preached unto the spirits that were in prison : which sometimes were disobedient when once the long-suffering of god waited in the dayes of noah , while the ark was a preparing , wherein few , that is , eight souls were saved by water . these spirits were the souls of those who perished in the floud , and were reserved in this place till christ should come , and preach repentance unto them . i know scaliger thinks to evade this construction with his qui tunc , that they were then alive namely before the floud , when they were preached unto . but i shall overthrow this single non-sense with three solid reasons drawn out of the body of the text . first , it is not sayd that the spirit it self precisely preached unto them , but he who went thither by the spirit , namely christ in the hypostaticall union of his soul and godhead , which union was not before the floud , when these dead did live . secondly , it is written that he preached unto spirits , not to men : to those which were in prison , not to those which were in vivis , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is quite contary to scaliger ; and this exposition the apostle confirms in another place , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the dead were preached to , not the living . thirdly , the apostle sayes . these spirits were but sometimes disobedient , and withall tells us when , namely in the dayes of noah : whence i gather they were not disobedient at this time of preaching and this is plain out of the subsequent chapter . for this cause ( sayth the apostle ) was the gospell preached also to them that are dead , that they might be judged according to men in the flesh , but live according to god in the spirit . now this judgement in the flesh was grounded on their disobedience in the dayes of noah , for which also they were drowned , but salvation according to god in the spirit proceeded from their repentance at the preaching of christ ; which was after death . i do not impose this on the reader , as if i sate in the infallible chaire , but i am confident the text of it self will speak no other sense . as for the doctrine it is no way hurtfull , but in my opinion as it detracts not from the mercy of god so it addes much to the comfort of man . i shall now speake a word more concerning my self , and another concerning the common philosophy , and then i have done . it will be question'd perhaps what i am , and especially what my religion is ? take this short answer . i am neither papist , nor sectary but a true , resolute protestant in the best sense of the church of england . for philosophy as it now stands , it is altogether imperfect , and withall false . a meer apothecaries drug , a mixture of inconsistent , contrary principles , which no way agree with the harmony , and method of nature . in a word , the whole encyclopaedia ( as they call it ) bateing the demonstrative mathematicall part , is built on meer imagination without the least light of experience . i wish therefore all the true sons of my famous oxford mother to looke beyond aristotle , and not confine their intellect to the narrow , and cloudy horizon of his text , for he is as short of nature , as the grammarians are of steganography . i expect not their thanks for this my advice , or discovery , but verily the time will come when this trueth shall be more perfectly manifested , and especially that great , and glorious mystery , whereof there is little spoken in this book , solus rex messias , verbum patris caro factum , arcanum hoc revelavit , aliqua temporis plenitudine apertius manifestaturus . it is cornelius agrippa's owne prediction , and i am confident it shall find patrons inough when nothing remaines here of me , but memory . my sweetest jesus ! 't was thy voice : if i be lifted up ; i le draw all to the skie . yet i am here : i 'm stifl'd in this clay , shut up from thee , and the fresh east of day . i know thy hands not short : but i 'm unfit a foule , unclean thing ! to take hold of it . i am all dirt : nor can i hope to please , unles in mercy thou lov'st a disease . diseases may be cur'd : but who 'l reprieve him that is dead ? tell me my god , i live . 't is true , i live : but i so sleep withall , i cannot move , scarce hear when thou doest cal . sins lullabtes charm me when i would come , but draw me after thee , and i will run . thou know'st i 'm sick : let me not feasted be , but keep a diet and prescrib'd by thee . should i carve for my self , i would exceed to surfets soon , and by self-murder bleed . i ask for stones and scorpions , but still crost , and all for love : should'st thou grant , i were lost dear lord deny me still ; and never signe my will , but when that will agrees with thine , and when this conflict 's past , and i appear to answer , what a patient i was here , how i did weep , when thou did'st woe : repine at thy best sweets , and in a childish whyne refuse thy proffer'd love ; yet cry , and call for rattles of my own to play withall ; look on thy crosse , and let thy bloud come in , when mine shall blush as guilty of my sin then shall i live , being rescu'd in my fall a text of mercy to thy creatures all , who having seen the worst of sias in me , must needes confesse , the best of loves in thee . i have now done reader , but how much to my own prejudice , i cannot tell . i am confident this shall not passe without noise , but i may do well inough if thou grant'st me but one request . i would not have thee look here for the paint , and trim of rhetorick . and the rather because english is a language the author was not born to . besides , this piece was compos'd in haste , and in my dayes of mourning , on the sad occurence of a brother's death . et quis didicit scribere in luctâ lacrymarum , & atramenti ? to conclude : if i have err'd in any thing ( and yet i follow'd the rules of creation ) i expose it not to the mercy of man , but of god : who as he is most able , so also is he most willing to forgive us in the day of our accounts . finis . an advertisement to the reader . if the old itch of scribling , a disease very proper to galenists , surprise any of their tribe , i shall expect from them these following performances . first , a plain positive exposition of all the passages in this book , without any injury to the sense of their author : for if they interpret them otherwise then they ought , they but create errours of their own , and then overthrow them . secondly , to prove their familiarity and knowledge in this art , let them give the reader a punctuall discovery of all the secrets thereof . if this be more then they can do , it is argument enough they know not what they oppose : and if they do not know ; how can they judge ? or if they judge , where is their evidence to condemne ? thirdly , let them not mangle , and discompose my book with a scatter of observations , but proceed methodically to the censure of each part , expounding what is obscure , and discovering the very practise , that the reader may finde my positions to be false , not onely in their theorie , but if he will assay it , by his own particular experience . i have two admonitions more to the ingenuous , and well-disposed reader . first , that he would not slight my indeavours because of my yeers , which are but few . it is the custom of most men to measure knowledge by the beard , but look thou rather on the soul , an essence of that nature , quae ad perfectionem suam curricula temporis non desiderat . secondly , that he would not conclude any thing rashly concerning the subject of this art , for it is a principle not easily apprehended . it is neither earth , nor water , air , nor fire . it is not gold , silver , saturn , antimonie , or vitriol , nor any kind of minerall whatsoever . it is not bloud , nor the seed of any individual , as some unnaturall , obscene authors have imagin'd . in a word , it is no mineral , no vegetable , no animal , but a system as it were , of all three . in plain terms , it is sperma majoris animalis , the seed of heaven , and earth , our most secret , miraculous hermaphrodite . if you know this , and with it the hydro-pyro-magical art , you may with some security attempt the work , if not , practice is the way to poverty . assay nothing without science , but confine your selves to those bounds , which nature hath prescrib'd you . notes, typically marginal, from the original text notes for div a64763e-1160 hebr. l. verulam in his n. h. arist. rher . notes for div a64763e-3890 c. agrip. de vanit . scient. esdr. exod. gen. gen. gen. auth. philos. rest it . job . c.ag. revel. act . arias mont. gen. gen. job . procl. de . ani. cor. agr. sepher . tetz . gen. in crisi sua ad causam desperatam sisber ti voetii . gen. cap. 4. ver. 6. ioh● notes for div a64763e-19980 procl. a consideration upon the book of esaias stiefel, of the threefold state of man, and his new birth written anno christi 1621, by jacob behmen, otherwise called teutonicus philosophus. bedencken über esaiae stiefels büchlein von dreyerley zustandt des menschen unnd dessen newen geburt. english böhme, jakob, 1575-1624. 1653 approx. 119 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a28518 wing b3400 estc r21020 12405179 ocm 12405179 61364 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. a28518) transcribed from: (early english books online ; image set 61364) images scanned from microfilm: (early english books, 1641-1700 ; 124:7) a consideration upon the book of esaias stiefel, of the threefold state of man, and his new birth written anno christi 1621, by jacob behmen, otherwise called teutonicus philosophus. bedencken über esaiae stiefels büchlein von dreyerley zustandt des menschen unnd dessen newen geburt. english böhme, jakob, 1575-1624. [2], 5-158 p. printed by john macock, london : 1653. translation of: bedencken über esaiae stiefels büchlein von dreyerley zustandt des menschen unnd dessen newen geburt. "a theosophick epistle, or letter, wherein the life of a true christian is described" (p. [103]-158) has special t.p. reproduction of original in 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 stiefel, esaiah, d. 1627. -von dreyerley zustandt des menschen uund dessen newen geburt. christian life -early works to 1800. man (christian theology) 2006-06 tcp assigned for keying and markup 2006-06 apex covantage keyed and coded from proquest page images 2006-07 andrew kuster sampled and proofread 2006-07 andrew kuster text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a consideration upon the book of esaias stiefel of the threefold state of man , and his new birth . written anno christi , 1621. by jacob behmen , otherwise called teutonicus philosophus . london , printed by john macock , 1653. the open fountain in the heart of jesus christ , be our source and constant quickening . 1. most honored and much esteemed sirs , in the love of jesus christ , and in the union of his humanity , my singular friends and brothers : it is meer joy unto me , and the recreation of my soul , that i do now perceive from divers places , that the most precious tree of christ our salvation ( hid through the fleshly anti-christ ) beginneth again to green from the very root , through all the gates of darkness , in the midst of the captivity of babylon : much more do i rejoyce in the outgreening plant of its amiableness and loveliness , power and and vertue ; since i find my self also to be a little twig on the same tree , and that it is so sweet and pleasant ; and i see this with great admiration , that it , as it were , in the midst of the night beginneth to green forth with fair twigs ; yea , that in the midst of the winter , lillies and flowers grow . 2. is not this contrary to all outward reason , that an old , desolate , broken house ( that continually expecteth by the tempest to be thrown into heaps ) beginneth to become new again ? and set forth its first youth , as if it had never been old ? we see now the first shape of this tree , how it was in its youth ; and how in the age and youth of it there is one shape , power and vertue : is not this a great wonder ? 3. we became in our first mother ( that bare us all ) blind , and are now in our old age in the end become seeing again in the mothers bosom : we became dumb and lost our mother-tongue , and find it now in our old age again , so that we know our mother in and by the same , and can speak with her out of her own tongue . ought not we justly highly to admire , that we were in our mother , and knew her not ? that we have been such a long time blind in her , and now become seeing in the old age ? 4. but shall we speak of our old age ? no : we are a new branch , born of our first mother ; we were a dryed branch on the tree , but the mother hath brought into us her sap and vertue , and brought forth a young twig out of her self , wherein she will have joy , and through which she will bring forth her fruit ; yea , she hath born a young son out of the old ; he shall not be blind , neither go out from her , but abide in her house ; for he is her only heir , in whom she hath joy. 5. loving brothers , let us rejoyce and be glad in the lord , that our city jerusalem in zion is now a building again , in which our mother dwelleth , and shall also be our everlasting habitation . 6. sithence then , loving sirs and brothers , as i perceive , you stand also with us in the greening essence , and have received a seeing eye ; therefore i desire to refresh my self heartily in my members in the essence of my mother with you , in our new life ; and i beseech you , that you would understand it no otherwise , then in true sincerity and love , as one member is bound to the other . 7. that i thus will speak with you , is not done to ascend above your gifts , nor to exalt my self above you , because a sharper understanding is given me of the divine mystery : but rather take it thus , viz. that i am not become your breaker , but rather a beam in our building in the house of the mother of us all ; not through humane reason or art , but he that hath power hath so ordained it ; even he that doth what he will. 8. now a house must not only have spars and beams , but also stones for the foundation ; and it must have divers joynts . now , if the lord placeth one for the foundation or corner-stone , and useth another about the building , then we ought to learn to acknowledg the one the other , every one according to his gifts ; and not to despise or reject one another , in regard of the unequal gifts , as is practised hitherto for a long time in babel : but rather consider the good and benefit of the house , and that the one juncture must not be as the other , although it is all one within another , and is together but one house . 9. to me it is given to understand and to speak of the ground ; to another of the whole building of god , as in a sum : yet the ground and the whole house is but one , it comes from one spirit , and all serveth for the wonderful manifestation of god. 10. therefore if i shall speak with you out of my gifts , and shew you the house within , i desire you to understand and take it lovingly : i do it not out of levity and presumption , but in true knowledg given to me of god for benefit and bettering , that our pearl might be found , and the enemy ( that hath so long detained us captive ) be choaked in his own poyson ▪ that we may learn to know the wonderful god in his bottomless wisdom , and delight our selves in him as children , like as a branch on a tree , in his essence and power ; which joy and delight is a greening in our lives essence : therefore you will not interpret it otherwise . 11. you have sent me a book to behold my self and also your friends , and request me to open my knowledg thereupon unto you ; which doubtless in my writings ( which you have in your hands ) might be to you already sufficiently opened and understood what i would thereupon answer you : yet seeing it is for gods glory and the benefit and salvation of man , i wil give you a short and summary answer unto it , and further refer you to my ( other ) writings . 12. of the author himself , ( who indeed according to mine outward man is unknown to me , yet in the spirit is not a stranger , but born out of my mothers essence and power , ) i see , say and know so much out of his written words , ( which without doubt are also his spirit and full will , ) that he indeed hath wholly given over himself ( as he also throughout mentioneth of himself ) into the mothers bosom , and desireth nothing else but the mothers life and spirit . 13. and that indeed the mother-spirit is in him , as in the old , and yet now in a new greening essence doth keep the old in the grim qualm prisoner , and is so sunk down with the old essence , that he cannot know himself ; in that he supposeth , he is wholly and totally and throughout new and without sin and spot : this is truly and rightly said , yet only according to the inward new man born out of christ ; but not according to the mortal corruptible man , which the new holdeth captive in him , as through-piercing and wholly overshadowing him . 14. the old stock or husk ( understand the body , which adam by his imagination into the earthliness brought into us out of the earthly and diabolical essence , as a contrary qualm ) is not that which greeneth , but the disappeared image of god , ( understand that which was given to adam out of the divine substantiality , as from the second principle , out of the kingdom of heaven , ) which by the bringing-in of the earthly , dyed ; or ( as i might express it ) was again enclosed or shut up into the eternal quietness , as into that nothing , when it lost its right divine life : and this is it , in which the eternal word became man , and brought in again the living substantiality with its entering and opening , and out of death brought forth eternal life . this same divine , and also in death enclosed , humane substantiality or flesh , became man , ( to which the earthly husk only did adhere , ) and held the earthly burning death captive in it self : therefore we must observe a difference when we will speak of our selves . 15. the holy scripture also speaketh not of a wholly new flesh , viz. that the old cometh to be conceived wholly new in divine essence , and begotten in god : otherwise it must follow , that the evil introduced bestial flesh with the bestial properties were ( become ) exalted in the power of the majesty . 16. and if one would say , that the earthly qualm is wholly killed in the new birth out of christ , and that it doth wholly and totally dye in the death of christ , as the author ( of the book ) saith , that the old man is altogether dead and nothing , and christ alone liveth and governeth in this outward visible flesh , and doth all : then must and should man also eat and drink after the manner of paradise , and enjoy only an heavenly qualm : for christ eateth no more earthly food , but divine . the bestial maggot-paunch doth neither suffer us to call the whole man ( out of all the three births ) divine , much less the kingdom of this world of stars and elements , which is the qualm , life and regiment of the outward man. 17. we cannot deny ( be a man so holy as he will ) but that the spirit of the outward world is the spirit , life and guide of his outward flesh ; and we see clearly , how the outward man standeth in a starry constellation ; when it leaveth him , he falleth away and putrifieth . 18. yet since it is given to me of gods grace , to know what the earthly , and also what the heavenly man is in one person ; ( therefore ) i will a little delineate and signifie , how things stand with the author of the book sent to me ; and that out of the ground , although in a childlike simplicity ; for a rule to the author , and those that read his book . 19. as for the author himself , i understand , that he indeed may well be a godly man , born anew , and holy in christ with his new birth in the new man , in regard of the inhabitation of christ : for the substantial inhabitation is throughout agreeing with the holy scripture ; as he also highly assevereth it ; and i have in that point no objection at all against him : it is the true ground , that god hath begotten us for children out of his heavenly substance in himself , through his power in the word in christs flesh and blood , out of his own essence . 20. i understand also flesh and spirit in one substance , and by no means spirit without flesh and blood : i understand also , that it is come to pass in the womans seed , and cometh yet always to pass ; and i say upon sure ground , that christ in and out of mine own humane essence is born a new creature in my self : as the author also throughout saith . 21. but the author wanteth the understanding of the three principles in one another , viz. of the threefold world , one within another : he distinguisheth not one from another : he hath wrapt up himself wholly with all reason and senses , and hath cast himself wholly into the incarnation of christ , into his suffering , death and resurrection , and hath denyed his own outward life . he desireth to live only in and of christ : he rejects all , what is and liveth contrary to it : he desireth nothing but what is of christ , that christs life , spirit and will , may be his spirit , life and will. thus he is , as it were , sunk down into the life , will and spirit of christ , so that his old man is , as it were , dead ; although according to the kingdom and qualm of this world , in his own principle in himself , he liveth and is not dead : for he cannot dye , until the spirit of the outward world in his constellation do leave him : and yet he doth not dye then , but goeth into the mysterium of the outward principle with his wonders and works , until the judgment of god for the restitution of all that which we have lost in adam . 22. this right christian entrance of the author is very right and without falshood : it is also gone rightly with him in christ , if it be so indeed ( as i fully perceive ) as he writeth of himself . but his knowledg of himself , what and how he is , were need better to be declared : he hath cast himself into the middle of the tree , where he indeed is safe , and stands very well : but the root of the tree is yet hidden to him , he standeth therein as a twig , but in the middle . 23. when a man will satisfie the humane mind , so that it may yeeld it self into eternal rest , then a man must shew it the root of the tree whereout spirit and flesh have their origiginal : a man must shew and manifest unto him the center both of the eternal and also of the original nature , so that he may comprehend the earthly and also the heavenly mysterium . then is the eternal beginning and the eternal end altogether one ; in this the spirit of the soul lieth down to rest , for it seeth the wheel wholly and perfectly . 24. with this description the weak corrupted nature is very ill contented ; for a thing is requested of it , that it cannot do . the author saith , it ought altogether to dye , that christ alone might live in the flesh : this the nature will not , but hopeth for a renovation , the which it putteth on as a garment , but not essentially in power : but as fire doth through-glow a stone ; so the beams of the holy ghost go often out of the second principle of the new man through the old. and as iron in the glowing , and without the glowing , is still iron at one time as at the other ; so is also the earthly man. 25. he must be servant to the inward man , when the new with his glowing divine fire goeth through him ; he also willingly doth it , so long as the fire-glowing shineth through him ; but he cannot change himself into the inward kingdom : for the outward flesh and blood , saith christ , shall not inherit the kingdom of heaven ; it shall and must putrifie , as an husk from the essence of the corn sown in the field . 26. you have , beloved sirs , the ground of this mystery in my book of the incarnation of christ , and in a book of the threefold life , very largely , how man standeth in a threefold life : viz. 1. according to the soul , in the eternal fathers nature , and in the root of the dark world , in the center of the eternal original , as in the spirit of the eternal father . 27. 2 dly , how the right true image and similitude of god greeneth out of the soul , as out of the death in the souls magical spirits fire , in another principium , or in another world , and becometh free ( as god himself ) from nature , as also from death , qualm and pain : and that the true image of god liveth not in the regiment of the outward world , nor useth for it self the outward food and drink , but eateth of the divine substantiality , as of the bread of god , christs flesh and blood ; so that christ liveth in it , and it in christ ; and that same eating consisteth in a spiritual desire , and also cometh to pass truly and substantially ; and that the soul is therewith nourished in her hungers-fire ; and that a great gulf happeneth between the soul and the true image in the death of the fire . 28. as we see this in fire and light , and have therein a true form , pattern and similitude ; where a man ( by a comparison ) understandeth the soul by the fire-glow ; for it is in it self ( what concerneth it alone , without the noble image ) a fire-eye , consisting in god the fathers eternal nature , brought from the spirit of god out of the fathers property into the outward created image , which was created both out of the outward and inward heavenly divine substantiality : and we understand the noble image in or by the light , and in the vertue of the meek light , that out-shineth from the dying , as from the consuming qualm of the fire : where then we see , how the light dwelleth in the fire without any feeling of the firequalm ; and how the fire is a painly essence to nature , and the light is free from the fires nature , and yet without the fire it is a nothing . 29. secondly , i have shewed you in the fore-mentioned books , how the fire is a magick-desire of meekness to cool it self , and to fill its dry hunger , whereout it receiveth life and light ; and again , how that the light is also a great desire of the fire , to awake its life , vertue and power through the fire . 30. thirdly , how that the light in its desire maketh a substantiality ( and being ) viz. meekness ; which taketh its original in the dying in the fire ; which meekness is called the water of eternal life : for it is a sinking through the death ; and it giveth sensibility and and substantiality : and how the fire doth again draw that same substantiality into it self , and satiate it self therewith ; and out of that same indrawing it doth again beget a spirit out of it self , which continually goeth again into the substantiality , and at length bringeth the shining from the fire and light into the substantiality : which shining or splendor in the substantiality of the meekness is called tincture , which bringeth the substantiality into the highest ornament and colours , and thus reneweth the essence , viz. the forms of the dark world to the fire-life , and high-graduates it , and changeth it into another thing : so that out of the unpleasant painly qualm of the first principle through fire , the highest joyfulness ariseth in the precious tincture . and thus the worst is the cause of the best ; in which type ( or figure ) we understand in the inward birth , the birth and the substance of the holy trinity . 31. and then fourthly , i have declared to you in the fore-mentioned books , how that the whole substance of all substances is a continual desire to manifest it self in its desire ; and that this desire to manifestation is the fiat , and the power in the light is the word ; and how that the word hath moored the fiat in all the forms of the eternal nature , according to the light , and also according to to the dark world ; through which the desire , according to both the worlds properties , hath made substance in it self , whereout in the substantiality good and evil is sprung , according to the property of each world : out of which substance this visible world is created with the stars and elements as an own and peculiar life , yet not separated from the eternal : and moreover it is declared , how that the inward spiritual substance hath in its desire manifested it self with this outward visible world , as with an image . 32. now , when god created man as an image after his substance , a similitude after god , he created him out of the mother of all substances , and out of all the three worlds . 33. for god would behold himself through man in one image ; he should be a similitude after god. his body he created both out of the outward and inward substantiality , as out of the earthly and heavenly ; and breathed into it , through his spirit , a living breath , that is , himself , according to the divine world , and also according to the outward world. 34. for the spirit of god is the spirit of every life , but distinguished into three principles of three worlds : as , 1. according to the dark world , after the first principle , according to which god calleth himself an angry zealous god , and a consuming fire , which is the eternal nature . and , 2 dly , according to the light-world , as according to gods love and meekness , in regard of which he is called the holy spirit . and , 3 dly , according to the outward world , the ayr-spirit , with the qualm of the stars and elements . thus man hath received a threefold life , the spirit of all the three worlds . 35. now it is palpable and plain enough to understand , that the holy ghost had not his regiment in the outward earthly flesh ; but in the inward heavenly : for with his entering into the humanity , he also brought in with him the heavenly divine substantiality . 36. for gods spirit dwelleth from eternity to eternity only in heaven , that is , only in his own substance , in the power of the majesty . now when he breathed himself into the image of man , then the heaven was in man , for god would manifest himself in man as in an image after himself , and open the great wonders of his eternal wisdom through man. 37. therefore we must rightly consider man , what he is , and not make an earthly beast of him , neither an angel of his earthly part ; but he is created into the wonders in respect of the earthly kingdom , viz. according to the third principle , that he should manifest the wonders in figures . for to that end he hath the inward spirit out of the first principle ; but he should not domineer therewith , neither with the outward , but yeeld himself over to the holy ghost in the second principle ; and in the outward life be as a child in the mothers bosom . 38. for the spirit of god had in him the outward kingdom , as it were , swallowed up , like as the light swalloweth up the dark night , that a man seeth it not . but through his imagination into earthliness , the earthliness and the dark world became manifest in him : for the souls-fire did imagine after earthliness , and brought earthly infection into it self . thus the souls-fire began to burn in the earthly qualm , and became manifest in the earthliness ; whereas yet the earthly form and shape ought not to have been manifest . 39. and thus the soul also lusted to eat of evil and good , as of the evil poysonous and grim property , out of the dark worlds substantiality , to wit , of lying , deceit and falshood , in which she lived in gods anger , and in the dark world. 40. for the outward earthliness hath its original ( in the creation ) out of the substantiality of the dark world , and not only ( out of ) this , but also out of the heavenly : this god forbad adam , viz. that he should not eat of the tree of the knowledg of good and evil ; otherwise he should dye from paradise , as from the divine substantiality . 41. for the heavenly pure element with the divine essence greened through all the fruits , which were created for man , and he should have eaten after a magical manner ; the separation was in his mouth , so that the heavenly swallowed up the earthly , like as the day the night : as we also know , that our life , which we now have , must enter into a transmutation , if it will be called a child of god , it must again put on god , whom in adam it did put off . 42. for we understand and know , that adam with his imagination ( understand the soul ) is gone out of the divine power , as from the second principle into the outward , as into the third , and the poor soul lieth now captive in a strange lodging , where the devil afflicts her , and still brings his imagination into her , unless she gives her self wholly again into the second principle , ( which in christs person opened it self again in the humanity ; ) and in that same life , be again born in god : otherwise she standeth meerly naked with her root in the dark world , as in gods wrath ; and with her imagefigure in the desire of this outward world , and therein she will not be acknowledged and received for a child of god. 43. but since it is so , that adam with his imagination into the earthliness , hath awaked the inward kingdom in the anger , that it burneth in him and all his children , and brought the earthly desire into his heavenly flesh , thereby we understand , that there-through the holy spirit is departed from the same substance : for god cursed the earth ; that is nothing else , but that he departed with paradise from man ; the life of paradise ( which was in adam in the divine essence ) was extinguished : wherefore god said to adam , what day thou eatest of the tree or the plant of the knowledg of good and evil , thou shalt dye ; that is nothing else , but to dye to the kingdom of heaven , and to become living to the earthly qualm . 44. for thus said also the serpent , thou shalt not dye , but thine eyes shall be opened thereby , and shalt be as god : but the serpent deceived eva ; indeed her earthly eyes were opened , but the heavenly were shut up . 45. thus we also understand , that adam with his imagination hath wholly brought the will of the soul into the outward world , and hath made his outward flesh wholly earthly and bestial , ( in which the stars and elements did immediately domineer , ) and so dyed wholly from the heavenly substantiality ; although there is no death or dying in the heavenly substantiality ; only , since gods spirit departed from it , it was shut up into the quietness ( or stilness ) as into the nothing : and therethrough man lost the similitude of god , even the noble image . 46. therefore said christ , you must be born anew of water and the holy spirit , if you will see the kingdom of god : the water is the heavenly substantiality , begotten of the meekness of the majesty of god ; in which the most noble tincture is heavenly . 47. and understand us , that the word of god , viz. that which became man in mary , hath again brought that same water or divine substance into our , in death inclosed and shut up , substantiality ; understand , not into the earthliness , but into the heavenly part , which was brought into adam with the holy ghost , when he brought himself into the image : for the seed of the woman should break the serpents head . gods essence took upon it the essence of man , and became flesh ; and not only the essence of the flesh , but also the essence of the soul. thus the divine life came again into the flesh , and the second principle was again born in man to a life in god ; and yet the outward kingdom adhered unto it . 48. since then we are all sprung from adam , we are also all of us born out of his corrupt sinful flesh , and are all in gods wrath , and with the soul shut up in the dark world : for we are born into the earthly frail life out of the earthly evil and perverse will , in disobedience , in meer anguish , misery , poyson , malice , hatred and anger , out of the eternal death : we are born from the kingdom of truth into lyes and deceit : the devil hath brought his will into us , and therein we live and eat continually of the forbidden fruit ; 49. unless we return with our will , and enter again into the new birth , which christ hath opened for us in our humanity . then we become again conceived in the word that opened it self in mary , in the true humane essence , and become pregnant of the saviour , as of the divine kingdom . 50. god is not revealed in us in the earthly essence , but in the true image , which disappeared in adam : but the outward adhereth to the inward . the inward man manifesteth the divine mysterium , and the outward man manifesteth the outward mysterium , as the mirror of the wonders . 51. thus the war goeth on in the new or regenerated man ; the new will be master , for he beholdeth the divine world ; and the old opposeth him , and will also be master , for he beholdeth the outward world : but if the inward groweth & waxeth strong in the will of god , ( understand , when the soul hath given her self over wholly thereinto , ) then the outward is taken captive : for the inward killeth dayly the outward with gods love and meekness , so that the outward cannot bring into the fire of the soul his earthly , pestilent , and of the devil infected evil desire and will. 52. yet the outward cannot wholly be killed before his dissolution : for if the outward man should be wholly killed , then must the kingdom of this world wholly break off from him : and the outward also cannot wholly be put into the renovation ; for the devils infection sticks fast in him : but the outward must again be put into the mysterium , and in the last day be brought through the everlasting fire , where then the turba shall swallow up the evil desire in the fire , and the mysterium shall again with its wonders appear on the noble image . 53. therefore i can with no ground say of mine outward flesh and blood , that it is christs flesh , and moreover perfectly holy and without fault : only , i can with truth say of the inward man born of god , that he is conceived in gods essence , as in the word of life , which was again promised adam in paradise , which opened it self in the bound , in the most blessed virginlike mirror , as in the divine virginity , in our substantiality that was shut up in the death . 54. for in this conception is the kingdom of heaven , or the heart of god , the man to the seed which is sown ; and the seed of the woman ( understand the seed of the soul and of the noble image inclosed in the death ) is the matrix , which receiveth into it the seed of god after an essential manner ; so that god and man becometh one person , according to the form ( or manner ) of the three worlds , as they stand one in another , and yet the one is not the other : for they possess not one the other , but every one dwelleth in it self ; so that although god in christ be born in us , yet we can by no means say , when we speak of the whole man , i am christ ; for the outward is not christ : but thus we can and may say upon good ground , i am in christ , and christ is become man in me . 55. but his humane kingdom is not of this world , and i with my new man in christ am not of this world : for s t paul saith also , that our conversation is in heaven , whence we ( understand the outward mysterium ) wait for our saviour jesus christ : for the outward mysterium on man shall put on jesus christ first in the last day , when the turba shall afore be taken from the mysterium , in which the sin-mirror standeth , which belongeth to the anger of god ; therefore a judgments-day is ordained , when all shall be restored which we have lost in adam . 56. but if we with this outward visible and palpable flesh were wholly perfect , then must the outward man have put on paradise again , and then the outward man were immortal and unperishable , and could go through earth and stones ; the four elements also were , as it were , swallowed up in one , as we shall be in the last day : then must ( and should ) the outward man also eat no more of the forbidden tree ; the magical impregnating would also begin , and we not be born after a bestial or animal manner . 57. but if the author hath ( as he saith ) put on paradise , then he is taken up : i as yet can say no such thing of my self . i have also sought the pearl with earnestness , and have also thereby obtained a jewel . it is also given me to know the first man in paradise ; how he was before the fall and after the fall ; and have also seen the property of paradise , but not in the outward man. 58. i say also , that the inward man hath put on the kingdom of god , and liveth in heaven in god ; but there is yet a great difference between the outward and the inward man , as also between us and the world of paradise : paradise greeneth no more through the earth , the lord hath cursed the earth , and the outward man dwelleth on the cursed earth , and eateth the cursed fruit , he swalloweth down the curse into himself ; and therefore here in this world there is no whole ( or absolute ) perfection . 59. but so far indeed it comes with man , if he entereth into the new birth , that he can tame the outward man , so that he must do what he would not willingly ; for the inward depriveth him of the power , and throughthrongeth him , as the gold doth in a gross stone : but as the grossness in the stone becometh not gold , so also the outward man becometh not god ; otherwise it should follow , that also the outward world should be changed into the pure deity . 60. the outward man is the outward world of the stars and elements : and the inward man in christ is the inward divine world ; and the soul is the fire-world ; for she hath the eternal center to nature in her self ; that center is the dark world ; therefore when she loseth gods light , she standeth in her self in the pit in the dark world , viz. in gods anger . 61. that also the author saith ; he is through christ so transmuted in the death , that he cannot sin any more , and thereupon leaveth the outward name of the outward worlds substance , that needeth another far plainer declaration , and will hardly be taken ( or granted ) unless it cometh to a clearer understanding : for the most holy men have acknowledged themselves sinners , not that they desire it or would do it , but they complain ( of it ) before god , that the outward man is become living in the anger of god , and that the anger ruleth in them ; as that high apostle paul saith , now if i sin , i do it not , but the sin that dwelleth in my flesh : rom. 7. 62. now where sin dwelleth in the flesh , there is yet no perfection ; therefore lie saith further , wretched man that i am ▪ who shall deliver me from the body of this death ? and saith , i thank god through jesus christ our lord : so then , with my mind i my self serve the law of god , but with the flesh the law of sin. the scripture saith , before thee is none living righteous : item , the heavens are also not pure before god. why should then also an angels name be given to the outward fleshly man , that lieth inclosed in the anger of god ? he is but evil , and striveth continually against gods law , and belongeth to the earth , and his mysterium to the judgment of god ; he shall purge the floor . 63. but that it is said , we are dead to sin in the death of christ , is very true ; that is once done for us all , but we must yet always die unto sin in the death of christ ; we must always kill the man of sin , that the new may live : but we cannot wholly kill him , but take him captive , and always pour water on him out of gods meekness into his fire-burning . 64. for the soul is a fire-eye , and is the greatest life ; it will have substance , in which its fire may burn . but since it is in adams fall turned ( and bent ) into this world , therefore the kingdom of the stars and elements is entered into it to lodg there , which often bring-in a strange turba . now , if the heavens be not clean before god , how will then that be clean , that is governed by the outward heaven , namely , the outward life , that is only driven by the outward heavens regiment ? 65. the incorruptible , as the new man , cannot put on the corruptible , as the outward flesh , for turba is therein : this shall first come to pass in the judgment of god , when the turba shall be taken away from the outward mysterium . 66. but that the author saith , it is not possible that a regenerate man can sin ; by that we know he understandeth not sufficiently the mysterium of the soul : we see it was possible in adam , when his outward man was pure and immaculate : for if a man will search from whence sin hath its original , he must look upon the ground . 67. the new body worketh no sin , but the soul by imagining into the wickedness bringeth sin into it self . now , since the true similitude after god hath its beginning out of the soul , therefore the heavenly substantiality becometh infected through the poyson , which is taken into the soul. 68. sin toucheth not the heart of god , as the center of the new body , but the substantiality is infected ; as when a man poureth earth into fair water . the flesh of the new man , and the spirit of god , is not one thing : the spirit of god remaineth in the new man , although adam be spoiled in regard of him ; as it also came to pass in adam . 69. what falleth from the light-world , it the fire-world receiveth ; if it be a grim substantiality , then it is swallowed up in the fire , and falleth into the dark world into eternal death . when the new body is infected it loseth its divine life , the deity loseth nothing by it , but only its mirror of the wonders : for the body is not god ; only it is through the spirit by the noble tincture highly graduated with the splendor of the holy heaven , so that in it the colours of the divine joy-kingdom do shine : but if it be darkened , then the tincture ariseth in another property , viz. according to that , in which the fire of the soul burneth , such a tincture shineth also thereout ; and as the spirit of man is in himself , such an heaven he geteth also for his habitation . 70. nothing can fall beyond god , for he himself is all ; yet he is not called god in respect of his anger , because it devoureth much : did it not also devour the whole royal hoste of lucifer ? they were angels , and yet became devils : how then should it not be possible in a man , who as yet beareth in him the sin-mirror in the outward flesh ? 71. indeed if the soul goeth not into the false lust , so that it desireth not sin , then it is not possible : the soul is free , it hath the high fire-principle in it self , both to the dark and also to the light world : what it awaketh to it self , that it hath ; it can live in gods love , or anger : whithersoever it turneth it self , there it is received ; so that it , as the mother of the eternal nature , is in all things : whither the eternal will turneth it self , according to that its image is also figured . 72. therefore man should not be secure or bold in this world , but always humble himself before god , and cast his will into the heart of god ; all this time ( whilest he carrieth the outward cottage ) he liveth in danger ; but while he abideth with his will in god , he is in gods hand , and then no man 〈◊〉 pluck christs sheep out of christs hand , john 10. except the will of the soul teareth it self out from thence , which happeneth , when the soul is secure , then the devil soweth his poysonous imagination into her , so that she therein beginneth to imagine after falshood . 73. you must understand , that the soul standeth in the fathers property , and the fair image ( when it is begotten ) standeth in the sons property : the soul hath the center of the dark world , and the image hath the center of the light world , as gods heart : but if it departeth from gods love , then the soul bringeth its image into the fathers property , into the dark world. 74. therefore we ought to be very humble and submissive before our god , and not desire to exalt our name , but the name of god in us : we are not the tree with the root , but little boughs and twigs on the tree ; we receive indeed the essence and vertue of the tree , like as the tree giveth it to the twig : but the twig saith not , i am the tree ; but it delighteth it self in the tree , as in its mother . 75. if we put on christ , then we are truly called christians ; for the new man liveth in christ . but we ought not to say , i am christ in this mine holy flesh and bones , in this my visible conversation on earth : for christ said also , my kingdom is not of this world ; therefore christs kingdom in us is much less of this world : for he said , i am gone forth and come from god : again , i leave the world , and go the father ; and i will take you to me , that where i am , there ye may be . 76. understand it thus : when the noble seed is sown , so that the lilly-twig is born in the humanity of christ , then he taketh it to himself , where he is : this noble twig is not of this world ; but it cometh from god , and its plant groweth in gods kingdom ; not in this world , not in adams manhood , neither in the woman eva , but in the virgin , being neither man nor woman , but a chaste virgin , that follow-god and the lamb. 77. for that is the angel , whereof christ speaketh , matth. 22. and mark 12. in the resurrection they are like the angels of god : when he is born out of christ , then he expecteth no resurrection for himself , for he is immortal , if the soul doth not poyson him in the time of this world : but he waiteth for the outward mysterium , as the third principle , in which he hath sown all his wonders and works ; that same swalloweth up here the outward life with its works , ( and ) that shall come again out of the mysterium . 78. for the first adam before his eva ( he being neither man nor woman ) shall stand : he shall have all the three principles in him , as god himself , but not so mingled together as now , when one is brought into the other . 79. the outward world is compacted and born out of the inward in the desire of the inward , and in the fiat created into a form ; not altogether to a fading transitory substance , for it shall be renewed in the fire , and stand again to gods wonder-deed ; not four elements , but one , in which the four do lie hid : for the outward world shall not rule , but the inward divine world through all things . 80. as little as the outward visible world can be called god ; so little also the name of god becometh ( or befitteth ) the outward life in flesh and bones : for god gave adam a name , and called him man ; he named adam man : this the highest tongue understandeth well in the language of nature , that the name adam hath its original from the second principle , as from gods kingdom , out of the divine essence ; and the name man from the limus , whereout the outward body was created . 81. for every thing getteth its right name out of its essence according to its spirit : like as the most dear name of jesus christus hath a double sence : viz. by the name jesus in the highest tongue is understood the motion of the divine center , as an out-going lust or delight , bringing the lowliness in the humility forth in the out-going joy-kingdom , in majesty . 82. and in the name christus is understood an in-going ( or entrance ) of the love into the anger , a breaking or killing of the grimness , and a perfect transmutation , with the forth-bringing of the joy-kingdom : wherein we then understand , that god himself hath resisted his anger , as the first principle , with the second as with his love , and himself broken the grim death , the which the souls-spirit alone understandeth , when it attaineth the heavenly mysterium . 83. therefore we ought to beware , that we do not abuse the most precious name of god , but call him only a christian who is a christian , viz. the inward man out of christ : the outward sinful man retaineth justly his own name from ( or out of ) his mother , wherein he liveth : seeing god hath given to adam an outward name according to the outward man , and the inward also according to the inward man , why would we then mount higher then we are in the ground ? 84. now when the author saith of himself , i the living word of god in this my holy flesh and bones , say this and do this , then the dear name of god is thereby abused : for when the spirit of man is chosen to be a prophet and mouth of god , then saith he only , thus saith the lord ; as all prophets have so spoken : he doth it not out of himself , out of his flesh and bones , but the lord revealeth his will through him ; he is only an instrument thereto . 85. he is not in flesh and bones , the lord , but in the life of christ a fruitful humble twig , that neither will nor doth any thing it self , and also desireth nothing but its mothers essence ; the mother may do with it what she will : the mother will only have humble children to lie on her brest , and drink of her vertue , and live in her will , so that she may delight her self in them : for her fruit groweth upon their twigs , which is the praise of the tongues in gods wonder-deed . 86. it must not be taken so , as if i would despise a christian spirit , but i teach in the spirit of christ in him , seeing i must speak of the root , and this is the office given me , that we may edifie our selves in the knowledg in christ in one tree : and i beseech you to understand it right ; for to speak with an angels tongue with the mouth of the holy ghost , is a great matter : let no man ride unarmed ; if gods spirit armeth not his tongue , heart and spirit , and giveth assurance and certainty , then let him not say , the lord speaketh . 87. for often , when the fire of the holy ghost shineth out of the inward , viz. out of gods substance through the outward , the outward mysterium is kindled , and rejoyceth exceedingly , and beginneth in the knowledg of the light to speak with tongues out of the mysterium : but the will-spirit ought well to look to it self , that the outward spirit do not go too high , and speak with tongues out of it self in the lords name : for the outward spirit triumpheth when it getteth a look , as if it were in the inward , and mounteth often thus ( aloft ) with joyfulness ; but the outward reasons-spirit from the stars mingleth it self willingly therewith . 88. therefore it is a very subtil thing to speak with the outward mouth out of divine tongues : the holy ghost must go upon the wings of the wind , and direct the understanding , that the mind may find it experimentally : for the certainty must be in the mind . 89. the prophet that speaks is not the assurance , for the speaks out of two tongues , as out of the turba of the wickedness of men , which he reproveth ; and also out of the love , out of christs humanity , and sheweth the right way . 90. now the certainty or assurance consisteth in the mind , that must be kindled and filled with the holy ghost ; then the mouth of the lord speaketh through the outward mouth , not as its own word , but as the word of god : only the noble image in the inward standeth , as it were , trembling before the presence and great power of the lord. 91. it maketh no words in the name of the lord , unless the spirit of god doth form them : then it must do as a child in obedience ; and although the lord commanded fire to fall from heaven , as by elia , it cannot contain it self , it shall and must perform the work of the lord in zeal . 92. therefore i say in good truth out of my gifts , that a man ought to have a great care of himself , if he must or will speak with the mouth of the lord : for if he will say , i the living word of god say and do this , then must the will of the lord be there , and the spirit of god must arm the tongue , heart and mind , and even himself go with it , otherwise it is not the word of the lord , but of the outward man. 93. what the author saith further of the altogether fleshly christendom , which carrieth no more but only the name in the mouth , when the heart and mind are known before god to be only a mocker of the name of christ , is so indeed ; and he hath after his knowledg written very truly of it . 94. this christendom hath now borrowed the mantle of christ with his passion , death and satisfaction , and hath thereunder hidden the antichristian bastard , and covereth that same man of pride and falshood with the purple-mantle of christ , and rideth therewith in babel upon the horrible and abominable beast ( spoken of ) in the revelation of john. 95. it tickleth it self with christs passion and satisfaction ; and yet will not enter into christs passion , death and resurrection , and be born out of christs spirit ; the bastard must only be comforted . 96. o! to how many an one shall the mantle of christ be turned to hellish fire , wherewith he covereth the man of falshood ! there is not spoken only of comfort ; but , ye must be born anew out of water and the holy ghost , otherwise ye shall not see the kingdom of god , saith the mouth christus . 97. the will must be turned from deceit and falshood into righteousness and truth , if he will be called a christian with the ground of truth , and not only in the mouth , but in the deed be a christian . 98. but he that carrieth christ only in the mouth , and is not born out of the will and spirit of christ , he is the antichrist , and boasteth himself unjustly a christian ; if he striveth not against the will of the flesh , and continually killeth it , then the life of christ is not in him ; but the outward worlds and the devils will in the anger of god is in him : for christ said , whosoever entereth not in by the door into the sheepfold , but climbeth up some other way , he is a thief and a robber , and cometh but for to rob steal ; and the sheep follow him not , for they know not his voyce : he is but a hireling , and the sheep are not his own ; he seeketh only the wool. 99. if any will be a shepherd of christ , he must not be a stranger , but must be born out of christ : he must be in christ , that he may have christs voyce in him ; otherwise he cannot feed christs sheep on the green pasture . what good doth a wolf in the sheepfold , that intendeth nothing but prey ? he doth only waste and spoil the sheepfold : wherefore then doth a stranger intrude himself for a shepherd , not being called of christ the chief shepherd ? why goeth he about to teach the spirit of this world in man , which is in him afore ? 100. if he will sound the inward , in death inclosed , bell , then he must have even that same clapper , which breaketh the death , so that the dead bell may sound : for the divine sound was in adam inclosed in death : now if any will awake the same , he must have in himself that same living sound : he must speak out of christs spirit and voyce , or his teaching is only a jugling or playing of tricks before a dead thing , and he is only a belly-servant by custom , and no whit profitable to the temple of christ ; for he himself is not therein ; and how will he then bring others in ? 101. the holy ghost mixeth not himself in the voyce of the wicked ; the word of the wicked is not the word of god : therefore it is a meer deceit to preach out of art ; the art is born out of the stars , and it awaketh none that lieth inclosed in death ; it must be a right hammer that will make a dead bell sound . 102. and it is very highly to be lamented , that men do so prank with these mouth-apes , and honour them for gods , and will also be called good christians , and yet name themselves after a wolf ; and besides strive and contend for him , and make desolate also their land and men , and destroy their body and soul for a wolfs sake . 103. o thou worthy christendom in blindness , be seeing , i beseech thee ; o how art thou blinded ! thou sufferest thine eares to be filled with a tingling noyse , that thou mayst but sleep hard in adams sleep , in the sinworld with the devil , and very securely in the wicked flesh ; but an hard thunder wil awake thee , for thou art too too fast a sleep ; thou wilt not yet be awaked ; let god call how he will , yet adam the old man sleepeth in his pleasure . 104. that the author also mentioneth , that this fleshly babel will fall , and a fountain spring up in zion out of the true jerusalem , is very true ; and the time is already born , that that shal be broken , which is grown unto and of it self without divine order , for it hath attained its age and the bound : the begining hath found the end , the middle shal be manifested , and none shal be able to hinder it ; but seeing the child of sin and perdition doth so rage against it , therefore it must burst and break it self in pieces in its raging madness . 105. but if it would enter into the beginning , it would abide standing , and its wonders only would appear : but seeing it is grown in pride , covetousness and envy , and in all kind of wickedness and malice , to what end shall that evil beast abide ? it is unfit for an offering of god ; neither will it be converted , that it might get an humane heart . 106. therefore god caused it to be denounced , that his children should depart from it ; for the lord will afright the earth , and overturn babel , and there shall a river flow out of zion , that the thirsty soul may be refreshed : for the poor shall be refreshed , and eat in his pasture . 107. the driver shall be broken in pieces , and then shalt thou rejoyce a little while , for thou art wicked from thy very youth , and seekest only the goal in the wonder : as thy begining was , so is also thine end ; whosoever is blind , will not see it , but sleep till the day breakon . 108. christ saith , when the son of man shall come , thinkest thou that he shall find faith on earth ? therefore the time of the end is an evil dreg , and there shall not be meer zion , save only in the sanctified children of christ : for the begining and the end are altogether like one another . 109. the wonders with the high tongue were manifest in the beginning , and the signature was exceeding well known ; this cometh again in the end : but we understand also thereby a good and evil time , when the gates of all principles shall stand open ; as we also see this in the beginning by cain and abel . therefore let every one look to it , what he speaketh , teacheth and writeth , for it shall be tryed by the highest tongue . 110. but when we speak of the temple of christ , and of the river out of zion , then we mean not one certain place in one land alone ; for the temple of christ is over all ; we understand in all tongues and languages ; although the tongues shall be brought higher in one place then in another ; all things according to the property of the people , and according as the spirit is in man. 111. for the temple of christ is in us : we must hear christ teaching in us ; if christ teacheth not in us , then the outward mouth-cry is in vain , and spoken but into the ayr. 112. therefore let no man think that it will be so , that ( such ) men will come , which shall teach or force the holy spirit into men : no ; it is said , to day , when you do hear the voyce of the lord , harden not your ears and hearts : look not after another time , for this is the time of your visitation . 113. incline your ears and hearts into the temple of christ in you ; cast away your abominations and false will from you , and bring your will earnestly through christ into the father , and resolve to enter no more into the wickedness , as into pride , covetousness , envy , anger and falshood : leave off from all height of this world , and humble your selves in the hand of the lord , and in the love towards the needy . 114. esteem your selves as simple idiots in christ ; esteem your art nothing , for it draweth but away from christ : desire to know no more but only that which the holy ghost in christ will know in you , that he only may be your knowing and willing . 115. for the fountain in zion will not be found through any search out of reason : zion will not first be begotten from without , but from within : we must seek and find our selves in our selves : no man needeth to run to another place , where he thinketh the spirit shall be more powerful ; but within himself is the gate of the holy deity . 116. he must only enter into himself , and seek and call upon the holy spirit in himself ; for in himself is the place where god dwelleth in his heaven , and receiveth the will of the soul with her desire . 117. whither will the soul swing her self , being she her self is the fountain of etetnity ? in her standeth the principle of the light and dark world ; she is all the three worlds . 118. only this is necessary , that like as she in adam hath brought her self by her imagination into the earthly world ( which standeth essentially within the dark world ) whereby her almightiness ( was and ) is broken , and inclosed in the death ; so she turn her self again into the light in the almightiness , in the spirit of christ , who hath broke that same death in her , ( viz. in the soul ; ) she must go again into gods house into her self . 119. therefore it is necessary to become new born , to beget out of himself a new son out of the old ; not a new soul , but a new image out of the soul in the power of the holy ghost , a twig out-greening out of his own essence in the spirit of christ , and standing within the light of the deity , not being shone upon ( from without , ) but shining out of it self . 120. the new image is the food of the fiery soul , and fuel for her burning . the soul eateth the love-essence of the image , and giveth out of the consuming , as out of the grim dying , the high light , and in the light through fire , out of the desire of the love and out of the desire of the fire , the high and noble tincture of the holy life , with the power of colours and vertues . 121. in which power the center of the joy-kingdom of the light-world standeth , as the heart of the deity , out of which the holy ghost proceedeth : for the fires-center of the soul , and the lights-center in the souls image , are it , out of which the spirit of god is begotten . 122. the spirit of god entereth not from without into the soul , but he openeth himself in himself through the souls-fire , and through the light-fire of the image : he is the holy mans peculiar propriety . 123. when a man entereth into earnest repentance , and layeth hold on an earnest will to enter into the mercy of god within himself , and casteth from himself all false will , then is the grain sown , whereout the noble flower in the holy trinity groweth : understand , that the souls-will is turned thereby out of the dark world into the light world. 124. and then when she imagineth into the light world , into the center of the deity , as she before hath imagined into this world , then she shall in her self , in her imagination or desire , grow pregnant of the saviour ; and out of this pregnancy god is begotten always and to all eternity . 125. thus the true man becometh the food of god , and god the food of man ; and so are we in god , and god in us , and work with and in god , and are his true children in him . 126. and this we had not been able ( to do , ) being adam brought his souls-fire into the grimness , and his noble image out of the soul in god , if gods heart had not entered again into the in death inclosed image of the soul , and given himself into the grimness of the souls-fire , and brought again divine substantiality into the image ; understand , into the essence of mary to the image . 127. understand , the holy tincture arose together with the divine substantiality in the substantiality in gods spirit ; and the holy blood ( which the tincture in humane property maketh blood ) went into the middle of the turba of the soul , when the outward life broke on the cross : then the grimness of death was broken with the love and meekness of god , and transmuted into a life of joy : and here death was shewed openly ; for divine love was again begotten in the grim essence of the soul ; and that is our new birth in christ , into which the desire of our soul must enter , if it will behold god , and be begotten in christ out of god. 128. christ is the new stock , and we green forth as branches in him ; we must be born in god , and must also beget god in us , if we will be branches on the tree : for upon the branches , which we are , the holy fruit groweth , which gods spirit eateth in us , viz. the praise of god. 129. loving brothers , jest not , and esteem it not a fiction ; it is known in ternarium sanctum , in the pure river out of zion ; let no man expect or stay for a golden time , in which the holy spirit shall out of the outward mouth cry into the hardened man , ( who will live only in the lust of the flesh , ) i say , into his bestial will : o no , that will not be . 130. whosoever will hear the holy ghost teaching out of the mouth of another , he must before bring his will into the holy ghost ; and then the holy ghost preacheth unto him out of the mouth of another within him . 131. the time is already , that henoch teacheth , and noah denounceth the deluge : there is henceforth no other sign , then the sign of elias . why doth the world stand gazing , and suffereth its ears in vain to be filled with the stars ? it is all in vain . 132. whosoever will enter with zion , and praise god in jerusalem , he hath now the acceptable time : the sound of the seventh trumpet is already sounded : the fountain of israel is open : let no man imagine , that the trumpets-sound will come from this or that place : for as the lightening ariseth and shineth unto the west ; so from the beginning to the end is the coming of the son of man. 133. let no man expect the outward prophet , he shineth inwardly in the spirit ; the outward man shall not know him , for he standeth in the crown-number , and preacheth in the mysterium : he is already known and found ; whoso desireth to see him , let him seek him in himself , and leave babel ; he will find him . 134. the right way into eternal life is in man ; he hath brought the will of the soul into the outward world ; it must he again bring into himself , into the inward world : paradise must green in man. 135. but he hath a dangerous and tedious way to go : for the turned will must enter into it self again , and , break-through through the kingdom of the stars and elements . o how is he there held ! it must be a great earnestness , not hypocrisie , and an abiding with the will in the kingdom of the stars . 136. the will must forsake the outward world ; and yet it cannot wholly ( do it , ) for it must maintain the outward body : o how grievous is this in the beginning , when that must be forsaken , which is so dear to the outward man , wherein his joy and glory stands ! o how doth the outward man in the souls-spirit hold back ! 137. how exceeding many conflicts and assaults must there be holden ! how busie is the devil ! and sets before the poor soul the glory and beauty of this world , as riches and the pleasures of the flesh . 138. it falleth not so presently on a heap from him ; the outward will must be broken in pieces with an hard bickering ; and yet it dyes not , but is shut up in the prison of the inward will , and must be servant until the breaking or dissolution of the outward life . 139. therefore i say upon sure ground , that all what is taught of god , out of the spirit of the outward world , and heard in the outward spirit , is not the word of god , but babel , a meer confusion , misery , howling and crying , and no man heareth it but only the spirit of the outward world ; it is only an antichristian hypocrisie and a glittering flattery . 140. a knave goeth into the outward church , and a knave sits therein , and a knave returneth thence , and is an hypocrite , who giveth good words before god , and comforteth and tickleth himself from without with christs satisfaction , yet still remaineth the old man in himself . 141. he supposeth god forgiveth sins , as life is of grace and favour given to a murtherer , although the conscience doth continually accuse the murtherer , that he is guilty of the deed and of punishment : o no , it is not so : christ said , unless ye turn and become as children , ye shall not see , the kingdom of heaven : no verbal forgiving availeth before god ; but it is as christ said to those that turned to him , thy faith hath helped thee . 142. for christs spirit went into the faith of the patient , and the faith of the sick ( went ) into christs spirit : then the cure was there ; otherwise there had been no healing . 143. this a man may see on the day of pentecost , when those men were attentive to s t peter ; whose will was bent into themselves , and desired the kingdom of god , in them the spirit of christ sounded out of peters mouth : but as for those , whose will was bent into this world , the spirit past by them , who said , these men are drunk , because they speak thus . 144. so it goeth also now , when the spirit of christ speaketh , then saith the outward reason , these men are mad and hereticks : but as for those whose will is turned into themselves in a desire after gods kingdom , they hear the spirit of christ speak . 145. therefore all those into whose heart this throngeth , are admonished to abide constant , and to meet the golden river that floweth out of zion , and they shall find the pearl , for it is born ; let no man gaze on time and person ; it is the spirit of christ that speaketh . 146. and the author writeth out of the bride of christ very well and truly of the spirit of christ , out of the new man ; but he must learn to distinguish this old mortal ( being from the spirit of this corrupted and cursed world ) from the new , and not esteem the mortal corruptible flesh and bones for christ , his flesh : 147. nor to seek christs flesh in the four elements , and in the spirit of the outward world ; but in the root of it , as in the holy element , one principle deeper then this world is ; ( yet ) not absent from the outward body . 148. nor must he think the old is transmuted into the new ; but as gold groweth in the gross stone out of the stone , the sun being the cause of the tincture , and the gross stone the cause of the body ; and yet it must not be understood , as if the new body had any place or room in the old , in its principle ; for it standeth a birth deeper in it self . 149. as we may know by this , that god is in this world , and yet the world neither knoweth nor seeth him ; he dwelleth a birth deeper in the center , then this outward world is : he filleth all in this world , and yet there is nothing that comprehendeth or seeth him ; for he dwelleth not in the world , but in himself : so also the new man : and yet there is no separation from one another . 150. like as there is a difference between fire and light , the fire not being able to comprehend the light , although the light is born out of the fire ; so also the new man out of the old , through the entering of the spirit of christ , like as the sun maketh a tincture of gold in the stone . 151. but when the author writeth , that the old man falleth wholly away in the repentance , and dyeth altogether in the death of christ , he erreth ; for christ is not come for the old mans sake , nor is he become man in the old defiled sinful flesh , but in the essence of the image , that a new man may be born out of the old , and dwell in the old , yet not in the third principle in this outward world , but in the second in heaven , in god , and god in him . 152. therefore he ought not to write , i christ the living word in this my visible flesh and bones : this none that is born out of christ will grant him . the outward man is conceived and born in sin , he is not christ ; but the inward man is in christ , a member of christs body , in the essence of christ . 153. and that he supposeth that nature falls wholly and altogether away from man , when the new birth ariseth , that is not so ; and in that he understands as yet nothing of the eternal nature : there falls no nature away from him ; for the life stands in the nature , viz. the life of the soul in the eternal nature , and the outward spirit in the stars and elements . 154. the eternal nature holds in it self the seven spirits or forms of the deity , from whence the holy divine world is sprung , and also this outward world : it parteth not to all eternity from man ; otherwise man were a nothing : for out of nature the mystery of eternity is revealed , and also the divine being , as is declared in my book of the six points . nature came not into man for sins sake ; wherefore should it then for the regenerations sake fall away ? 155. by death the outward nature falleth away from the nature of the soul ; but it goeth only into the outward mysterium , until the day of judgment ; then shall all its here-made wonders and works appear therein : when the spirit of god shall moor the mysterium of this world , then shall all be manifest , and the turba shall be separated from the good , and given to the dark world , and the mysterium unto the new man , yet only holy and without spot . 156. and this is the resurrection of the flesh : it is not the husk , as the bestial flesh , which ariseth , but the life in the outward mysterium with the wonders ; it shall be included in the holy element , and united with the body of christ the new man , and in eternity stand with its wonders in it . 157. but not in earthly essence , but as a shadow or figure : for by reason of the divine life this ( same ) life of ours is esteemed as dead ; for so was adam also before his heva , before the imagination ; but in the imagination the outward life was made manifest , and the heavenly dyed . 158. this i could not ( loving sirs and brothers ) hide from you ( nor from the author ) in an answer of your book sent to me ; for my conscience requires it in the lord ; not in any intention to reject or put down the authors book or high spirit , but in love towards him , i would communicate my gifts and understanding to him , into his gifts , as one member to the other , that we might edifie and acknowledg one another in christ , as members in one body . 159. for i do very well know the authors spirit , and i love to speak to him , seeing he for christs name sake ( as you mention ) hath suffered much , and willingly hath brought his life into christs footsteps : therefore i acknowledg him for a right true christian . 160. but he need not to be ashamed to learn to know himself better , and to learn more in the spirit in the spouse of christ : for christ saith , seek and ye shall find : the wisdom hath neither number nor end . 161. i say of my self nothing else , but that i first am become an a. b. c. scholer , and will heartily seek in the spouse of christ of the spirit of christ , in my brethren and members , me in them , and them in me. 162. i do not arrogate to me yet any perfect knowledg ; for that which is perfect , is not of mine understanding , but revealed in the spirit of christ in my brethren ; i am in my self as a nothing , that i might be found and known to be somewhat in the knowledg of my brother in his spirit , and that god in christ may be all in us , both the understanding , willing and doing . 163. therefore i exhort you not to take this otherwise then christianly and brotherly ; for i am not a master of your spirit and knowledg , but your help in the lord , that the authors course may not be in vain , nor the name of christ blasphemed in his members , as babel hath done . i have written this short declaration and explanation to refresh us in our knowledg in the lord : what is more , is to be found in the book of the threefold life , and in the three books of the incarnation of christ ; and do commend you all to the love of jesus christ . dated on the sunday , quasi modo geniti , anno 1621. a theosophick epistle , or letter , wherein the life of a true christian is described : what a christian is ; and how he cometh to be a christian . together with a description , what a titular christian is . what the faith and life of both of them is . written to a good friend of his in christian , brotherlike and memberlike admonition , and a good intention , by jacob behmen , london , printed by john macock , 1653. the fountain of the heart of jesus christ be our refreshing , renovation and eternal life . 1. beloved and much respected friend in christ , i do wish to you ( out of a memberlike obligation , as one branch on the tree is bound to do to the other ) in a co-operating desire , the open fountain of grace , which god hath revealed in christ jesus in our humanity , that the same may flow in you richly , and the divine sun therethrough bring into the soul his love-beams , and therewith awake and open the great magnetick hunger of the soul ( as the true divine mouth ) after christs flesh and blood ; together with bodily welfare . 2. for as much as i have often perceived by your loving friend d. k. and also in my presence marked , that you in the drawing of the father have an extraordinary thirst and great longing after his life , which he hath manifested in christ jesus , out of his highest love ; therefore i would not omit out of a memberlike obligation to visit you with a short epistle , upon the desire of the d. and also of your self , and to recreate and refresh my self somewhat in that same fountain of the life of jesus christ with you ; since it is meer joy unto me , that our paradisical pearl-tree greeneth and worketh fruit in our fellow-members , to our eternal joy. 3. and herewith i will shew unto you , out of my small gifts and knowledg , what a christian is , and wherefore he is called a christian : namely , that only he is a christian , who is become capable of this high title in himself ; who hath turned himself with his inward ground , mind and will , to the free-given grace in christ jesus ; and is in his souls-will become as a young child , that only longeth after the brests of the mother , and sucketh the brests of the mother , whereof it liveth . 4. so also this man only is a christian , whose soul and mind entereth again into the first mother , whereout the life of man is sprung , viz. into the eternal word , which hath revealed it self with the true milk of salvation in our humanity , ( being blind in regard of god , ) and drinketh this mother-milk into his hungry soul ; whence the new spiritual humanity springeth ; and the fiery soul , being out of the fathers propriety , reacheth and obtaineth herewith the place of the love of god ; in which place the father begetteth his beloved son ; wherein alone the temple of the holy ghost ( which dwelleth in us ) is found ; and wherein also alone the spiritual mouth of the soul ( which eateth christs flesh , and drinketh his blood ) is understood . 5. for he alone is a christian , in whom christ dwelleth , liveth and is ; in whom christ after the inward ground of the soul , and the heavenly essence ( which disappeared in adam ) is risen and become living ; he that hath in his inward ground put on christs victory against gods wrath , as also against hell , devil , death and sin , ( i say , christs humanity , passion , death and resurrection , ) the seed of the woman , to wit , christ in his victory , also overcoming in him , and dayly triumphing upon the serpents head in the will of the wicked flesh , and killing the sinful lusts of the flesh . 6. for in christ alone we are received to be gods children and heirs of christ ; not through an outward strange shew of a special grace-receiving , through a strange merit of a grace imputed from without , but through a childlike , inhabiting , memberlike and essential grace , where the conqueror of death , to wit , christ , with his life , substance , and power , ariseth in us from our death , and ruleth and worketh in us , as upon a branch on his vine ; as the writings of the apostles throughout do witness . 7. he is not a christian who only comforteth himself with the passion , death and satisfaction of christ , and imputeth the same unto himself as a grace-gift , and yet remaineth an unregenerated wilde beast ; such a christian is every ungodly man ; for every one will fain be saved through a grace-gift ; the devil also would very willingly be an angel again through grace received ( or applyed ) from without . 8. but that he should turn and become as a child , and be born a new out of gods grace-water of love and the holy ghost , that pleaseth him not : so also it pleaseth not the titular-christian , who putteth about himself the grace-mantle of christ , and yet will not enter into the childship , and the new birth ; although christ saith , he cannot otherwise see the kingdom of god. 9. for what is born of the flesh , is flesh , and cannot inherit the kingdom of god , joh. 6. to be fleshly minded is enmity with god , but to be spiritually minded is life and peace : and he alone heareth gods word that is born of god ; for alone the spirit of grace in christ heareth gods word . 10. for no man hath seen god ; the son alone , who is in the fathers unmeasurable bosom , he declareth to us the word and will of god in our selves , so that we hear and understand his will and good pleasure within us , and are willing to follow the same , but yet are oft kept back by the outward sinful flesh ; so that the working of that same divine power goeth not always into the outward figure , and yet it goeth into the inward figure , in the inward spiritual world , whereof s t paul saith , our conversation is in heaven . 11. of which also all the saints , and especially s t paul , hath complained , viz. that they have the earnest will , and with the mind of the inward ground serve god , but with the flesh the law of sin ; so that the flesh lusteth against the spirit : which lust is daily drowned and killed in the death of christ through the inward ground , yet only in those in whom christ is risen from death ; and thus no condemnation is to them , who are in christ jesus : for the bestial body belongeth to the earth , but the spiritual body belongeth to god : but whosoever hath not it , is living dead , and neither heareth nor perceiveth any thing of the spirit of god , it is foolishness unto him ; according to the scripture . 12. therefore this point is not sufficiently understood and declared , by maintaining only and alone a grace received from without , and also such a forgiveness of sins . the forgiving of sins and the childship received into the grace , consisteth in the justification of the blood and death of christ , when christ's heavenly blood tinctured us , and overcame the wrath of god in our soul and inward divine ground , being out of the substance of eternity , with the highest love of the deity in the name of jesus , and changed it again into the divine humility & obedience ; the torn temperature of our humane property of obedience and good will , entering again into the harmony and unity of the properties . 13. then was the fathers anger ( which was awaked in our lives properties , and had made it self a governor or ruler in soul and body , whereby we were dead to the kingdom of heaven , and became children of wrath ) turned again into that one only love and likeness of god , and our humane will dyed away in the death of christ from its own i-hood , and own willing , and the first humane will ( which god out of his spirit gave into adam ) out-greened again through the victory of the sweetness of god in christs heavenly blood. then was the devil and hell ( which held men captive ) confounded : for this the dry rod of aaron did signifie , which greened in one night , and bare sweet almonds . 14. now as the sin came from one , and thronged from one upon all ; so also the sweet grace and victory in christ thronged from one upon all : the death and the anger was broken ( in pieces ) in christ , in that one adamical soul , and a possibility to grace , through the breaking of death , was opened : through which broken gate the soulish will may again turn it self into the first mother ( out of which it came in the beginning ) as into the childship or new birth of a new life and will. there it may attain and reach the sweet blood of jesus christ , which in christ in our humanity brake in pieces the gates of death , and changed the anger of god in our humanity in himself into love , wherein the poor captive soul drinketh out of gods fountain , and refresheth her self in her fire-breath , whereout the new greening out-greeneth , the hunger and desire of the soul becoming ( then ) substantial in the blood of christ after an heavenly manner . 15. now like as the breaking of death must be done in the person of christ in our soul and humanity , so that the eternity in christ ( wherewith he was come from heaven , and also was in heaven , joh. 3. ) overcame the time ( as the life and will of the time ) and did change time with its will into the eternal will of the deity , and all that was to be done in our received humanity : so must also the desire of our soul receive into it self that same eternal will in christ , ( where time and eternity stand in an harmony and concordance , ) and through that power sink it self into the childship , as into the grace , that the same inward paradisical ground , which dyed in adam , might again out-green in the will of the obedience of christ , through his heavenly and from us received humane blood. 16. in our selves must the expiation be manifested through christs once made expiation ; indeed through that which once was made in christs blood and death : but that same which once came to pass in christ , must also do it in me ; it must now through christs bloodshedding come to pass also in me . christ sheddeth also his heavenly blood into my desire in my poor soul , and tinctureth the wrath of god therein , that the first adamical image of god may again appear , and become seeing , hearing , feeling , tasting and smelling . 17. for that image which dyed in adam from the heavenly worlds essence , as the right paradisical one , dwelleth not in the four elements ; its essence and life standeth not in this world , but in heaven ( which becometh revealed in christ in us , ) as in the one pure ( and ) holy element , whereout the four elements in the beginning of time are sprung ; and that same new inward spiritual man eateth christs flesh and blood ; for he liveth and is in christ : christ is his stock , and he is a branch on the stock . 18. for every spirit eateth of that of which he hath his original : as , the animalish mortal soul eateth of the spirit of the world , of the stars and elements , of the kingdom of this world : but the true eternal soul ( which is breathed out of the eternal word into man , as a divine life ) eateth of its mother , as out of the holy substantial word of god. 19. but seeing that this , after her separation from god , was not possible for her , therefore came that same word of life , as her true mother , again to the out-turned soul , into this vale of misery , into the prison of hell , and brought its heavenly substance into our humane , as a body for the soul , and therewith embraced and encompassed our poor captive soul , and did open again her heavenly mouth ( afore dead in the anger of god ) with the tincture of love , so that the poor soul can again eat heavenly manna : which eating stood in christs person ( with our received humanity , in the temptation of christ in the desart ) again in the tryal , when adam in christ ate manna again from paradise forty days . 20. therefore i say , that if any one be a christian , he is it not through an imputed graceshew from without : his sins are not forgiven him through the once happened word-speaking from without , as a lord in this world giveth a murtherer his life through an outward imputed grace : no , no , this availeth nothing before god. 21. there is no grace wherethrough we can come to the childship , save only in the blood and death of christ : him alone god hath made and fore-ordained to be unto him a throne of grace ( or propitiation ) in his own love , which he hath brought into him in the sweet name jesus out of jehovah : he is that only offering which god receiveth , that can reconcile gods anger . 22. now if that same offering shall do me good , then must it also come to pass in me : the father must beget and give his son into the desire of my faith , so that the hunger of my faith may lay hold of him ; and if the hunger of my souls faith comprehendeth him , as in his promised word , then i put on him in his whole process of justification in mine inward ground ; and immediately the killing of the wrath , devil , death and hell beginneth ( and goes on ) out of christs death in me . 23. for i can do nothing , i am dead to my self , but christ doth it in me ; when he ariseth in me , then i am dead in my self , in respect of the true man , and he is my life , and what i live , i live to him , and not to minehood : for grace killeth my will , and setteth it self for a lord in the place of mine i-hood , that i may be a work of god , who doth therewith what he will. 24. and then i live in two kingdoms , to wit , with the outward mortal man , in the vanity of time , wherein the yoke of sin yet liveth , it christ taketh in the inward kingdom of the divine world upon himself , and helpeth my soul to bear it . 25. for the yoke of this world is christs burden , which he must bear until he shall again deliver up the kingdom to his father , which he hath given him ; for he said , all power in heaven and earth is given to me of my father : so is also this burden given to him , that he should bear gods anger , hell , death , and all evil in us , as esaias saith : he took on him our diseases , and carried our griefs , but we did count him stricken , smitten of god and afflicted . 26. whence it is , that a christian must be a cross-bearer ; for so soon as christ is born in him , the assaulting of hell and the anger of god in the eternal nature goeth on ; then the hell in man is destroyed , and the serpent is trampled upon ; whence great unquietness , persecution and reproach from the devil , and the corrupt world , ariseth over the outward sinful man : then the outward sinful man must suffer himself to be condemned , and judged to damnation , of gods severe justice in the anger , by the children of the anger , seeing that another man liveth in him which is not like to the outward mortal : therefore gods justice executeth its judgment in anger upon the sin-house , as also all the ministers of gods anger . 27. then christ helpeth to bear the yoke , and man is sacrificed in christs process , contempt , and scorn , in his suffering and death , unto the justice of god , in the wrath , and he becomes like unto christs image . 28. the holy scripture witnesseth in all places , that we are justified from sins by faith in christ , not by the works of our merit , but by the blood and death of christ ; which indeed is so taught of many , but rightly understood of few that teach us . 29. men indeed teach us the imputed grace ; but what faith is , how it is begotten , what it is in its essence and substance , and how it layeth hold on the merit of christ with the grace , in that the most part are dumb and blind , and rest by an historical faith , jam. 2. which is but a bare knowledg , the man of sin tickling and comforting himself therewith , and through such imagination flattering himself , and naming himself a christian , though he is not become capable of this so high a title , but is only a titular christian , covered from without with christs purpur-mantle ; of whom the prophet saith , they draw neer unto me with their lips , but their heart is far from me : and christ said , not all that say , lord , lord , shall enter into the kingdom of heaven ; but they that do the will of my father in heaven . 30. now christ alone is the will of the father , wherein the receiving of grace and the childship is ; and no man can do the fathers love-will , but only that only grace-throne christ himself , as the scripture saith , no man can call god , lord , without the holy spirit in him. 31. for we know not what we pray before god as we ought , but he , even the holy spirit , maketh intercession for us with inexpressible sighings before god in our selves , as it pleaseth god : we cannot attain unto any thing by our willing and knowing ; he is too deeply hidden to us ; for it lieth not in any mans knowing , willing or running , but in gods mercy . 32. now there is no mercy , but only in christ : and if i shall reach that mercy , i must reach christ in me : if my sins shall be blotted in me , christ must perform it in me , with his blood and death , and with his victory : if i shall beleeve , then must the spirit , the desire and the will of christ , beleeve in my desire and will ; for i cannot beleeve . 33. but he receiveth my will being resigned to him , and encloseth it in his will , & bringeth it through his victory into god : there he intercedeth for the will of my soul in his will before god , and thus i am received as a grace-child in his love-will . 34. for the father hath manifested his love in christ , and christ manifesteth the same love in my will being resigned to him : christ draweth my will into himself , and cloateth it with his blood and death , and tinctureth it with the highest tincture of the divine power : thus it is changed into an angelical image , and getteth a divine life . 35. whereupon that same life beginneth to hunger after its body , which body is the corrupt fiery soul , whereout the will is entered into christ : thus the new life in christ doth now also tincture the soul , so that the soul in this will-spirit getteth a right divine hunger , and becometh desirous of the divine grace ; and begineth to behold her self in this divine will-spirit in christ , what she is ; how she in her properties is separated from god , and how she lieth captive in gods wrath , and acknowledgeth her abominations , as also her deformity in the presence of gods angels ; there she hath nothing wherewith she may protect her self ; for she seeth that she standeth in the jaws of death and hell , environed with evil spirits , which bring their desires always into her to destroy her . 36. then she sinketh down into that same new-born spirit of the will , and ingulfeth her self into the meerest humility ; then the spirit of christ taketh hold of her , and bringeth her into this new-will-spirit , that the soul essentially feeleth it : whereupon the divine joyful look ariseth in the soul ( as a new eye ) wherein the fiery soul conceiveth the ens and substance of the divine light in her self ; whereupon she hungereth and thirsteth after gods grace , and entereth into a powerful repentance or penitency , and bewaileth the evil which she hath committed . 37. and in this hunger and thirst she receiveth christs flesh and blood ; for the new will-spirit ( which in the begining entered into the grace of christ , which christ also hath received into himself ) becometh now substantial by the magnetical impressing , hungering and desiring of the soul. 38. and this substantiality is called sophia , as the substantial wisdom , or the body of christ ; and in this the faith in the holy spirit consisteth ; here christ and the soul beleeve in one ground . 39. for the true faith consisteth not in thoughts , or in a meer assenting to the histories , viz. that a man impresseth into himself , that christ is dead for his sins ; but it is a receiving of the promised grace of christ ; it receiveth christ into it self ; it impresseth him into his hunger , with his heavenly flesh and blood , with the grace which god offereth in christ . 40. christ feedeth the soul with the substance of sophia , as with his body and blood ; according to his saying , whosoever eateth not the flesh of the son of man , he hath no life in him ; but whosoever eateth the same , he abideth in him . 41. and herein also christs testaments and also the christian faith do consist : for an unsubstantial faith is as a smoking fire , or mother of fire , in a moisture , that would willingly burn , and yet hath no right ens thereto : but when a right ens is given to it , then that little spark of fire encreaseth , out of which a fair light ariseth , which shineth round about : and then is ( revealed or ) manifested , how in the wood such a fire and fair light lieth hidden , which before was not known . 42. so also in a child of god : while the poor soul is wrapt up in the anger of god , she is as a glimmering wiek , that would willingly burn , and yet cannot by reason of the vanity of the sins and the anger of god ; but when the soul ( as the little spark of the divine fire ) getteth into it self gods love ens , as christs flesh and blood , then that same little spark beginneth to become a great fire and light , which shineth and lighteth about it self with fair vertues and good works , and liveth in great patience under the vanity of this world , and yet groweth forth as a fair flower out of the wilde earth . 43. whereof we have a similitude in the sun and the earth ; namely , if the sun should not shine upon the earth , no fruit could grow : but when the sun doth shine on the earth , and throngeth himself into the ens of the earth , then the ens of the earth receiveth the vertue of the sun into it self ; whereupon a great hunger ariseth in the ens of the earth after the vertue of the sun , and this same hunger impresseth the vertue of the sun ; and by this same hunger of the ens of the earth ( which goeth after the ens of the sun in the height ) an herb is drawn out of the earth , with a stalk , wherein the ens and vertue of the sun also goeth in the encrease ( or growth ) in the height , and the sun with his light-beams becometh substantial in the ens of the earth , in the stalk and root : and a man seeth how through the power of the sun and stars in the spirit of the world another body cometh out of the stalk , then the root in the earth is : also , how the stalk doth bring it self into a button , to a fair flower , and afterwards to fruit : a man may also see , how the sun afterwards from time to time ripeneth and sweeteneth the same fruit . 44. so also it is with man : the soulish ground is the divine field ; when it getteth the divine sunshine into it self , then a divine plant ariseth thereout : this is the new birth , whereof christ speaketh . now this plant must be nourished and drawn up from above by the divine sun , and by the divine water and the divine stars , as the divine power , until it cometh to be a divine body of a divine and angelical figure , as the body on the stalk . 45. and as the body on the stalk must stand in rain , wind and storm , in heat and cold , and suffer the sun to ripen it : so must a christian stand in this thorny world in the awaked anger of god , in the kingdom of the devil amongst many wicked men , and suffer himself to be beaten with scorn and contempt , and yet must turn his hope from all creatures alone into the divine sun , and suffer him to ripen him , and to beget him to an heavenly fruit . 46. not houses of stone , nor humane ordinances do beget him ; but the divine sun , in the divine stars of the powers of the word of god , in the temple of jesus christ in himself , doth beget him out of the fountain of life , jesus christ , so that he is a branch on the vine of christ , and bringeth forth good grapes , which the divine sun ripeneth , that gods children , as his loving fellow-members , may eat them , whereby they also do out-green in and with him ; which grapes are good doctrine , life and works . 47. a man must come to the practise , working and fruitbringing , otherwise the new birth is not yet manifest in him , nor the noble branch yet born : no tickling , comforting and boasting of faith , availeth ( any thing , ) if so be the faith becometh not a child conformable to god in essence and will , which doth bring forth divine fruit . 48. all that wherefore men now strive and contend , also destroy land and people , is only a meer husk without fruit , and belongeth to the fiery world , for separation : there is no true understanding in any party : they contend all only about the name , and the will of god , and no party will do it : they mean and mind nothing but their own glory , and the lust of the flesh : were they christians , they would have no strife . 49. a good tree beareth good fruits for every one : and although it must suffer that the wind oft breaketh off its branches and fruit , as also that the sun dryeth them up , and when they are ripe that swines devour them , and that they be troden under feet , yet it endeavoreth still to bring forth more good fruits . 50. so also a true christian in christ can will nothing else but what christ willeth in him : although he must suffer that his good fruits ( which do out-green and grow forth out of the inward man ) be often trampled upon , and spoiled by his evil flesh and blood , as also by the devils wind , and the wickedness of the world ; yet the tree of the new plant abideth standing in the life of christ , and out-greeneth through the outward mortal man against all hinderance and opposition ; like as eternity greeneth through the time , and giveth to the time life and power : and as the day out-greeneth through the night , and changeth the night into day , whereas yet the night remaineth in it self , and is not discerned in the day : so also the divine day out-greeneth in us , through our eternal night , and changeth the night , to wit , gods anger , hell , death , anguish , and eternal destruction , into the divine day of joyfulness ; although the dark night with the ens of the serpent and the poyson in flesh and blood , rageth and striveth against it . 51. therefore beloved sir , and christian brother , we have more need to endeavor for the growth of the noble pearl-tree , and how we may come to it , then to run after the unprofitable pratling and fancy , where one brother despiseth , reproacheth and proclaimeth the other for an heretick , nay , giveth him to the devil for an opinions sake , which he hath made to himself . 52. i tell you in my knowledg given me of god , that it is a meer deceit of the devil , who doth thus bring us poor men into opinions , contemning and reproaching , that we strive for the husk , and mean while lose love and faith , and attain not to the new birth . 53. our whole religion is but a childrens-work , namely , that we wholly go out from our own knowing , willing , runing , disputing , and resolve to enter into the way , which bringeth us again into our lost country , and how we may return to our mother , who hath born us in the beginning out of her self . 54. now if we will do this , we must not come to her in ( our ) own will , in pride and contempt of her children , our fellow-christians and fellow-members : for we are the lost son , who is become a swineherd , and have spent our patrimony filthily with the sty-hogs of the devil and the world : we must enter into our selves again , and well consider our selves and our fathers house , and must set before us the mirror of the law and the gospel , and see how far we are departed from gods righteousness and truth ; as also from the brotherly love , and well examine our heart whereto it is enclined . 55. now when we do this , we shall find in our selves many hundred evil beasts , which we have placed in the stead of god , and still do honour the same above god ; and shall then first see what terrible beasts are become manifest in adam , through the false lust ; and wherefore god said to adam , the seed of the woman shall break the serpents head , to wit , of the monstrous beasts . 56. viz. we shall first see in our desire the proud lucifer , who is departed from the divine and brotherly humility , and contemneth the members of his body , and hath set himself over them as a god and lord ; in whom there is no divine love , either to love god or his neighbor . 57. secondly , we shall find a beast in our properties , which is like a covetous greedy sow ( or swine ) which will draw all to it self , and alone eat and possess all , and desireth more then it needeth , wherewith the proud lucifer may brag and vaunt himself that he is a god over substance , who can domineer , and hath power and might over his fellow-branches : and we shall see how this proud lucifer hath broken himself off from the tree of life , and from the growth of love , and would be a tree of himself ; therefore he is also dryed up in respect of god. 58. thirdly , we shall find the poysonous envious serpent in our property , which stingeth about it as a poyson , viz. envy , which wisheth no man so well as it self ; which stingeth and rideth in other mens hearts , and slandereth them with words , and praiseth only the proud lucifer in it , and calleth its falshood an angel of god. 59. fourthly , we shall find the fiery dragon sitting in hellish fire in our property , viz. anger , which ( if covetousness and envy cannot obtain it ) will strike with fists , and take it by force , and is so raging mad that he bursteth his life for wickedness , and breaketh in the fiery malice , and is a very dry branch on the tree , which is only fit for the fire . 60. fifthly , we shall find many hundred beasts in our desire , which pride loveth and honoreth more then god , and covetousness draweth to it self for a treasure , wherewith pride braggeth as if they were gods , and thus doth withdraw from his brother his life , that he is forced to spend it in misery and trouble , through his violence and extortion . 61. now when a man doth thus behold himself in this mirror of his self-hood , and is become aware of these evil beasts , then he may rightly imagine them to himself , and hereby consider the grievous fall of adam , and think , that all these evil desires , one with another , have their original in him , out of the monster of the serpent , through the devils bringing-in of them into our first parents . 62. for all the properties of the desires lay in adam in an harmony and equality , and the one loved the other : but such false desires are sprung up in men through the devils envy , which awaked the false lust in adam and eve , to prove the discord and unequality , and to taste what good and evil is , to feel heat and cold , and to try the multitude of the properties ; so that now these lusts draw and desire their like unto themselves , and every desire of these properties is a several liveshunger in man , which hath broken it self off from the harmony , and against the love and likeness of its fellow-branches and brothers , lustfully desireth to draw their life and maintenance to it self , and to make it self a lord over it ; and will be its own. 63. all which runneth against the divine will and ground , and is a perjury against god ; and is also against the course of nature ; as a man may see by the earth , trees , and all plants , how all stand and grow lovingly one by the other , and rejoyce in one mother ; and how one branch on the tree doth in-flow to the other his sap and vertue , and the one serveth the other . 64. for so was also the life of man ( joh. 1. ) brought out of the eternal word into the image of man ( being out of the limus of the earth ) in a lovely equality ( and harmony , ) so that all the properties of the life stood in an equal weight in the temperature in one love , and did love themselves ( or one another . ) 65. but when the devil did throw his poyson and false desire therein , then the properties of life were divided into many desires ; whence strife , infirmity , dissolution , and the grossness of the body is sprung , through the false desire and bringing-in of the bestial properties , whereby the image of god ( which was from the heavenly substance ) disappeared ; whereof god said unto them , what day thou shalt eat of the plant of knowledg of evil and good , thou shalt dye the death , that is , to the kingdom of god ; as it also came to pass . 66. and we ought to imagine really to our selves , that this bestial false desire in men , is the monster of the serpent , and an enmity with god and the kingdom of heaven ; and that we therein are nothing else but children of hell and the wrath of god , and may not therein inherit or possess the kingdom of god : neither is god revealed in any such desire , but only his anger , and the property of the dark and of the earthly world : and we live therein only to the vanity of this world , and stand therewith only upon the pit of the dark world of the anger of god , that is , of hell , which every hour opened its mouth after these properties , and counteth these properties its ( own ) fruit and children , which it shall reap , which also belong to it by right of nature : for these desires are all originally from it , and stand with their root in the ground of hell and destruction , and indeed no otherways . 67. therefore said christ , unless a man be born a new , he shall not see the kingdom of god. all these false wills and desires are predestinated to damnation ; if any will see god , he must turn again , and become as a child , and be new-born in the holy ghost , through the water of eternal life , as through the heavenly ens , which god hath revealed in christ , that the first right man , which dyed in adam ( being from the heavenly worlds substance ) might again in christ out-green and become living . 68. all these beasts are condemned , and must dye in us ; and although somewhat of their desires remaineth yet hanging on us in the flesh , yet they must all be killed , during this time , in the soul , as in the inward ground , and the inward soulish life be tinctured through the true tincture in the blood of christ , that the properties of the inward ground may again live in harmony ; otherwise they cannot reach the deity in themselves . 69. now when a man knoweth this , he cannot better be rid of his evil beasts , then that he presently that very hour bring himself , with all his powers , into such a strong will and purpose , that he will hate these beasts of the devil , seeing they are only the devils servants ; and that he will turn again into his lost country , into the childship and unity ; and look upon himself no otherwise then upon the poor lost swineherd , for he is it also himself , and indeed no other nor better ; and so instantly with the turning of his soul , come to the father in highest humility , with acknowledgment of his own unworthiness , who hath shamelesly consumed the bestown inheritance of the merit of christ ; and so enter into repentance . 70. let him but give his earnest will thereinto out of all his powers , that he this very hour , even now , will repent and amend , and love no more these evil beasts : but it must be earnestness , and not to think of a day , week or year ; but his mind must condemn them to the damnation of death , and not will love them any more , but count them enemies , and will turn it self to the grace of god. 71. when this cometh to pass , i say in high truth , that then he may turn himself to earnest prayers in humility , and beseech god for grace ; and although his heart saith utterly no , and the devil saith , stay yet , it is not good now ; and when to morrow cometh , then saith he again , to morrow ; and speaketh into the flesh ; thou must first do this or that ; gather first a treasure , that thou mayst not need the world , then ( afterwards ) enter into such a life ; yet , i say , the mind must remain and stand firm in the purpose , and think with it self ; these suggestions are mine evil hungry beasts , these i will kill , and drown them in the blood of christ , in his love ; none of them shall live any more in me , for i will have no more of them : i am now in the way to mine ancient father , who hath sent his son to me in my misery , who said , come to me all ye that are laden with sins , and are grieved with them , i will refresh you ; my father will give the holy ghost to them that ask him for it . 72. let him imagine this to himself into his heart , and come with the lost son to the father ; and when he shall see that the soulish mind is directed to him , and would willingly turn , and yet cannot , then he will presently meet him , and clasp the soul into the arms of his drawing , and bring her into the passion and death of christ ; where she through earnest repentance will dye from the cruel horrible beasts , and arise out of the death of christ with a new will , and a right divine desire , and begin to be another man indeed ; and he will then not a whit esteem that which he hath loved before , and held for his treasure ; and it will be to him , as if he had it , and also , had it not : and afterward he will in all his power esteem himself but a servant of god. 73. for so soon as he can but master the proud lucifer with his pride , all the other evil beasts , one with another , grow weak and faint , and lose their regiment ; although they yet live in this time in this earthly flesh , yet they are but only as an ass , which must carry the sack , or as a mad dog in a chain ; their strength is broken . 74. for when christ riseth , lucifer must lie captive : and if it should be earnest , such a precious jewel should follow upon it , which this pen cannot describe here , and those alone know , who have been at the heavenly marriage , where the noble sophia is espoused with the soul ; whereof christ said , that there is such a great joy in heaven over one sinner that repenteth before ninety nine righteous : which joy is also performed in the heaven of man , in the desponsation : this is understood of those that are ours . 75. my beloved and christian fellow-brother , i thought it good christianly and well-meaningly to put you in mind of this ; and out of my little treasury in a childlike simplicity to decypher it unto you ; not intending thereby to shew or set forth my self , but out of a true hearty desire , in a fellow-wishing , that this might be felt in your heart ; and i also might refresh my self a little with you , as a fellow-member , though absent , and yet present in the desire , and co-operating in the divine gifts ; and this upon your desire , as formerly is said . 76. and if my good will should find place , and god would open the door of his mystery , then had i yet haply , some other , more precious jewels in my little treasury , wherein time and eternity may be known ; being ready therewith to serve you : and so i commend you , together with all your beloved ones , to the sweet love of jesus christ , into his grace and into his will. finis . the spirit of man, or, some meditations (by way of essay) on the sense of that scripture, 1 thes. 1:23 ... by charles morton ... morton, charles, 1627-1698. 1692 approx. 142 kb of xml-encoded text transcribed from 58 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a51412 wing m2825 estc r31044 11766979 ocm 11766979 48797 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. a51412) transcribed from: (early english books online ; image set 48797) images scanned from microfilm: (early english books, 1641-1700 ; 1489:13) the spirit of man, or, some meditations (by way of essay) on the sense of that scripture, 1 thes. 1:23 ... by charles morton ... morton, charles, 1627-1698. mather, cotton, 1663-1728. mather, increase, 1639-1723. [8], 100 p. printed by b. harris for duncan campbell ..., boston : 1692. perface signed: increase mather, james allen, samuel willard, john baily, cotton mather. errata on verso of t.p. reproduction of original in the harvard 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 soul. man (christian theology) 2002-09 tcp assigned for keying and markup 2002-11 aptara keyed and coded from proquest page images 2002-12 emma (leeson) huber sampled and proofread 2002-12 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the spirit of man : or , some meditations ( by way of essay ) on the sense of that scripture . 1 thes. 5. 23. and the very god of peace sanctifie you wholly , and i pray god , your whole spirit , and soul , and body , be preserved blameless unto the coming of our lord iesus christ. by charles morton , minister of the gospel at charlstown in new-england . mal. 3. 16. take heed to your spirit luke 19. 55. ye know not what manner of spirit you are of . boston printed by b. harris , for duncan campbell , at the dock-head , over-against the conduit . 1692. errata . page 23. line 19. for casual r. equally . p. 26. l. 2. after that r. tho' p. 50. l. 30. for to. read in . p. 77. l. 29. for the r. they p. 78. l. 24. for clears r. cleaves . p. 85. l. 21. for whence r. where . as we have all manner of demonstrations , to assure us , of what e●●hu asserted when he said , there is a spirit in man ; so we have the eternal spirit of god himself , by the pen of his inspired solomon , recommending this blessed oracle of wisdom unto us , a man of understanding is of an excellent spirit . indeed , we have no understanding till , believing that we have within us , a spirit excellent for the first author and nature of it , we endeavour above all things to make that spirit become yet more excellent , by the alterations of a new birth upon it ▪ the woful and rueful degeneracy , which has be●allen the spirit of man , by his fall into sin , is a matter of the most bleeding lamentations , unto every spirit that in the least measure begins to awaken out of that lamentable fall. yea , the whole creation groans over the vitiated spirit of man , and sighs , how art thou fallen , o thou child of the morning ! accordingly , when once the symptoms of a recovery , from , the madness in our hearts whil● we l●ve , do dawn in the reflections of our spirit , upon its own unhappy depravations our chief question and study then is , what we shall do for the salvation of that spirit from the distempers ●f it ; and we become wonderfully thankful unto our god , for his accommodating of us , with such means of grace , as he never bestow'd upon the apostate spirits , whom he hath reserved in darkness under everlasting chains . if we duely consider , the natural faculties of that spirit , which the father of spirit●s hath breathed into us , or the provision which god has made for it , in the spiritual world , we shall indeed reckon , that our spirit is too excellent a thing to be neglected ; yea , that there is no folly like that of the man , who despiseth his own soul. but if we again consider the moral pollutions , which have disordered our spirit , we may be soon convinced , that we are in danger of dying without wisdom , whereby the excellency that is in us then will go away : and that there had need be some essayes towards a revival of the primi●ive excellency in our nobler and better part , in order to our meetness for the inheritance of the saints in light. now , as the whole work of sanctification upon the spirit , is necessary to make it excellent , so , there is a notable stroke of that work performed in the sanctification of the humour , which is to be seen in the temper and biass of that spirit . there is ● certain air of our complexion , which results from some circumstances of the uni●● between our souls and our bodies ; and ●his disposition , we ordinarily call , the spirit of the man. let this be sanctify'd , and the man will become one of , the ex●cellent in the earth . it would be a marvellous renewal o● the divine image in our spirits , and it would render us extraordinarily as well serviceable to others , as comfortable to our selves , if that inclination which our spirits have , as they are united , and therefore very much conform'd , unto our bodies , were preserved blameless : and were this remarkable article of sanctification , more considered , we should see perhaps , ●ar more excellent spirits , than are now too frequently beheld in those that wear the name , that began at antioch . to promote this holiness and happiness , the reader is here blessed with the worthy labours , of a learned , pious , and now aged servant of the lord jesus christ in the ministry of the gospel . he is a person too considerable in his generation , to want any of our commendation ; and as for this his judicious treatise , 't will by its own pertinency , and usefulness , abundantly commend it self unto every sensible person , that shall peruse it with a just attention . all that belongs unto us , is to follow it with our prayers , that he who forms the spirit of man within him , would by this book assist the readers in reforming whatever they may find in their own spirits calling for that reformation ; and in glorifying of god , with the spirits , which he has made and bought for his own immortal glory . increase mather iames allen samuel willard iohn baily cotton mather the contents . text opened page 1 vvhole man-what ● expositors differ . 6 the most proper interpretation thought by the author . 9 spirit out of man. 9 in man. 10 peculiar genius , ( in text. 14. scripture distinctions of soul & spirit 16 constitution of our spirit . 18 spirits hot. 27 chearfulness . 28 activity . 31 courage . 34 anger in zeal . 41 ●n iealousie . 51 spirits cold , 54 ●orrowful . 55 ●ull . 63 timorous . 65 meek . 69 spirits moderate . 73 ●●ference , no strained notion ▪ 88 the spirit of man. or , some meditations ( by way of essay ) on the sense of that scripture . 1 thes. 5. 23. and the very god of peace sanctifie you wholly , and i pray god your whole spirit , and soul and body , be preserved blameless unto the coming of our lord iesus christ. the apostle , having given the thessalonians , divers exhortations in the preceding verses , closes all with a profession of prayer for them ; as well knowing , that all counsels , or charges by men , tho● sent from god himself , would be of no effect , unle●s god by his sanctifying 〈◊〉 do give men grace to improve 〈◊〉 . he prayes , not only that they may be sanctified , but that they may be wholly so ; and that the ●ulness of the expression [ holoteleis , wholly perfectly ] may the better appear , he descends to all the particulars , that are in man ; he mentions the chief heads of them , which are either all that is in man , or to which all , that belongs to meer man , may be referred . your whole spirit , and soul , and body ; that they may be sanctified or filled with grace ; and not only so , but also preserved blameless therein to the coming of our lord jesus christ ; ( that is ) preserved to the end. we shall a little explain the words : the very god of peace , ( autos de o● theos ) or the god of peace himself : 't was a frequent option , benediction , salutation or valediction , [ peace be to you . ] in the word peace , all good was comprehended . so , to these same persons ▪ 2 thes. 3. 16. now the lord of peace himself , give you peace always , by all means . here in the text it seems to referr to a duty , peace with men , v. 13. be at peace among your selves . and a priviledge , peace with god , and in your consciences . to both which sanctification doth contribute , in the per●formance of the afore mentioned dut●●● [ sanctifie you ] hagias al , make you holy , or separate and consecrate you to himself , ( this is the notation of the word . ) the definition of the thing , sanctification , is a renewal of the whole man , whereby we are enabled daily more and more to die unto sin and live unt● righteousness according to gods foreordaination . [ wholly ] holotele●s , wholly-perfectly ( as is before noted ) is , to extend this work of grace , to all the parts of grace , and all the parts of man. the parts of grace , both habits and acts ; and in both , the perfection of degrees , and persistance of duration . in the parts of man , that which follows . [ and i pray god your whole spirit ] holocleron to pneuma . the word holocleron signifies properly ( haeres ex asse ) a compleat heir , from whom nothing is given away ; or one that has the whole inheritance . it therefore ( i think ) does here signify all that appertains to man , expressed by the word spirit , humon to pneuma . all the spirit that is in you , or all that may be called your spirit . your ; not the spirit of god in you ; for he is not capable of sanctification , being already , and always in himself perfectly holy. to pneuma , the spirit : what it is , is the chief matter of our present enquiry ; and therefore of it , more fully after ; only we shall here note , that it seems to be a more general , and comprehensive word , in which the two that follow are included [ and soul and body ] ki he psuche ki to soma . the latin [ et anima , & corpus ] i should not scruple to translate [ both the soul and the body , ] and if ( et & et ) in latin signifie [ both , & and ] why ( ki & ki in greek , does not as properly the same , i see no reason . and then the text would run thus . i pray that your whole compleat spirit ( as a general ) both soul and body ( two special ingredients thereof , or contributers thereunto ) may be prese●ved , &c. [ preserved ] teretheie , may be carefully watched ; as those that keep guard in a gar●ison ; for this spirit of a man , is most liable to assaults by temptation : and because men are apt to be defective in this spiritual watch , i pray that god would take the charge of you , watch over you and keep you safe . [ blameless ] amemptos , so as momus ( the carper ) shall find no fault in you ; so is the wo●d rendred , ●hil . 2. 15. and 3. 6. 't is supposed you are , or will be , wholly sanctified ( according to the first pra●er in the text , ) but this notwithstanding your peculiar spirit is apt to run out , and so be blameable , unless you are especially protected , guided and preserved . [ to the coming of our lord. ] that is , to the end ; till you come thro● grace to glory . this needs no farther explica●ion as to the present enquiry . the words thus explained , we come now to view the parts of the text , wherein we have . 1. two acts. sanctification and preservation . 2. the author of them , god ; to whom the prayer is directed . 3. the modification of them ; wholly , throughout , continually . 4. the subject , the whole man , expressed by the whole spirit , both soul and body . and this last it is , with which ( at present ) we are mostly concerned . the whole man is sometimes expressed by only two words [ soul and body , or spirit and body ] which are the two physical , or constituent parts of man. so 1 cor. 6. 20. ye are bought with a price , therefore glorifie god in your body , and in your spirits which are gods. also in 2 cor. 7. 1. having these promises , let us cleanse our selves from all filthiness of the flesh and spirit . in both which places spirit is the same with soul ; and flesh in the latter , is the same with body in the former . but w●y here the whole man ( for 't was the same to be preserved that was to be sanctified ) why ( i say ) he should be here express●d by three particulars , is a matter wherein expositors do differ , and i find these several interpretations of the place . 1. some will have spirit and soul to be put exegetically ; as if both signi●ied but one and the same thing ; one being added only as explication of the other ; so austin . ) but ( indeed methinks ) this here seems a little harsh , because needless ; for soul and body , or spirit and body ( as it is in the two fore-cited scriptures ) were intelligible enough to express the two physical constituents of a man. besides , the particle [ kl. and , or rather both ] seems to connect spi●it , , and soul , as two things that have some distinction between them . 2. others will have spirit to signifie the mind and understanding ; and soul the will and affections ( calvin , marlorate , and divers other ) from whom i would not willingly dissent , and therefore shall not slight their judgment ; yet i must humbly profess , however clear the notion was to them , it is not so to me ; for that which they call soul is as truly spirit , as the leading faculty ( the intellect . ) yea , i find the expressions quite transverse ; as if soul signified the intellectual faculty and spirit the volitive ) in mary's song . luk. 1. 46 , 47. my soul doth magnify the lord ; and my spirit hath rejoyced in god ●y saviour . as if she had said ; my soul , ( that is , my mind and understanding ) doth magnify ( i. e. has high thoughts of god , great estimation of him ; which are acts of the intellect , and the only internal magnification of him ) and my spirit , ( i. e. my will and affections ) hath rejoyced ( which is their proper act. ) this to me seems more currant , if in this place there be a distinction between soul and spirit . but i will not assert it , i rather think there is none here ; only her inward joy of heart , being great ; her outward expressions thereof in words , are enlarged ; soul and spirit in a pleonasm signifying only her inner man. but if spirit here do present us with any distinct notion , i should take it to be , a chearfu● frame of spirit , in which she then was ▪ 〈◊〉 then , it will fully fall in with our present conceptions of the word spirit in our text , as shall be shewn anon . 3. some will have spirit ( in our text ) to signifie the higher faculties ( both understanding and will ) the rational part in man ; and soul , the inferiour facul●ies common to man with bruits and plants ( sensative , vigetative , &c. ) this indeed i● a common interpretation . but methinks it is harsh to denominate mans soul from the infe●iour powers ( contrary to that logical rule . denomination is from the better part . nor do i find in scripture ( to my remembrance ) the word soul , any where else to have this signification . nor ( lastly ) are these lower faculties capable of other sanctification then that of the body , which is to be but instrumental to the soul in holiness ; and therefore thus to separate soul from spirit , is but to confound it with body in the business of sanctification and preservation here spoken of . these three forementioned interpretations i ●ill not absolutely deny , nor contend with their authors about them ; because they all agree well enough in the general scope of the place , which is ( be sure ) that all , that is in man be sancti●yed to god , however any one part be distingui●hed from the other . yet i am apt to think that a more proper interpretation may be found , which will give a more f●ll and 〈◊〉 sense to the place , then is ●ually a●●ribed to it . for the enquiry after this we shall consider to what things the name of spirit i● given in scripture besides those before men●ioned : and this i finde to be , to some things out of man , and some things in man. 1 out of man the word ( spirit ) is ascribed bo●h to god and creatures . 1. to god both essential and personal . 1. essential , as in iob. 4. 24 god is a spirit , and they that worship him , &c. not that spirit is an univocal genus of god and any of his creatures ; for then there would be a common nature ; but there is infinite distance between them : only because spirit i● the name of the most noble created nature , we ascribe it also to god by anal●gie , for that we have no better name to give him . 2. perso●al , the third in the blessed trinity , under the tide of the h●ly ghost , or spirit ; the spirit of the lord ; of iesus &c. but ●his is not our spirit ; nor is he to be sanctified ●r preserved ; and so cannot be here meant . 2. to angels , both good and bad ; but bad angels cannot be sanctified ; and good need no prayers in this respect : nor can they be called our spirits , unless by assignation of particular guardia● angels to particular men ; which ( whatever were the opinion of some jews , and gentiles of old ) i know no ground to believe . this of the spirit out of man. 2. in man , the spirit is that , wh●ch belongs to a man in a proper and natural sense ; and of this kind there seem to be four distinct significations of the word . such as . 1. when taken for the soul ( the forma hominis ) resigned up to god in death . so i understand david , psa. 31. 5. unto thee , o lord i commit my spirit ; ( however men deal with my body ; ) and this the rather , because christ , at his death using the same words , must needs be so understood . luk. 23. 46. agreeable to eccles. 12. 7. the spirit returns to god who gave it . and in the same sense also , ch. 11. 5. thou knowest not the way of the spirit , nor how the bones grow in the womb . that is , ( as i take it ) thou understandest not how the soul doth form the body , as an habitation for it self . 't is the inward part of man ; so the exegesis seems very plain , in that isa. 26. 9. with my sou● have i desired thee in the night ; yea , with my spirit within me will i seek thee early ; i. e. with my inward man i have , and will , apply my self to thee : from whence arises a tropical sense of spirit , namely to signifie sincerity . god is my witness , whom i serve in my spirit in the gospel , rom. 1. 9. 2 spirit is taken for the life , or union of soul and body ; or souls being in the state of union . so i understand , iob. 10. 12. thou hast granted me life , and thy visitation hath preserved my spirit ; namely to continue in and with my body . and ch . 34. 14. 15 if god gather to himself mans spirit and his breath , all flesh shall perish to gether , and man shall turn again unto dust. thus t is said of the damsel . whom our saviour raysed to life ; her spirit came again , and she arose luk 8. 55. came again ( ie ) to be again united to her body . we read ecl. 3. 21. of the spirit of a man , that goes upwards ; and the spirit of a beast that goeth downwards , if the spirit in both parts be understood in the same sense ( as most likely it is ) ; then either brutes have proper spirits ( which many are loath to admit ; ) or the spirit of man must signifie but the life , which is all ( if not more , then ) some will allow to beasts . again , chap. 8. 8. no man hath power over the spirit , to retain the spirit in the day of death . i. e. no man is m●ster of his own life to prolong it . to the same purpose is that expression in hezekiahs prayer , isa. 38. 16. o lord by these things men live , and in all these things is the life of my spirit , so wilt thou recover me , and make me to live. he me●ns not by the life of his spirit ; the continued duration of his ever-living soul , but the continuance of its union with the body , whereby the li●e of his person should be prolonged . the spirit , in this sense taken , may indeed be sanctified . the life may be devoted unto god ; according to that of the apostle . rom 14. 8. whether we live , we live unto the lord ; or wh●ther we dye &c. but this ( i think is not the direct meaning of the spirit in our text. 3. spirit is taken for some special faculties , or particular acts of the mind ; such as , 1. understanding , prov. 20. 27. the spirit of a man is the candle of the lord , searching all the inward parts of the belly ; not in an anatomical , but moral sense ; the understanding is set up by god in man ( as a candle ) to search and find out by its exercise , all those inward acts and inclinations which would othe●wise lie hidden and undiscovered . so that , isa. 29. 24 ▪ they that erred in spirit , shall come to understanding , and they that murmured , shall learn doctrine . that is , they that had misapprehensions of me , and my ways , shall come to understanding ( not the faculty , but ) the rectitude thereof ; and they that murmured , whose wills were averse to embrace truth shall be graciously inclined to learn that which is right . 2. the fancy or imagination is sometimes to be understood by spirit . ezek. 13. 3. wo unto the foolish prophets , that follow their own spirit , and have seen nothing , or that walk after the things which they have not seen ; ( as in orig . ) which god hath not revealed to them , but they have fabricated to themselves out of their evil hearts and foolish fancies or imaginations . 3. the spirit is also taken for the thoughts upon , or remembring of some person or thing . thus the apostle expresses his thinking of the corinthians i cor. 5. 3. i verily as absent in body , but present in spirit , have judged already , as tho' i were present , concerning him that hath done this deed. he thought of them and their affairs ; tho' at a distance from them . so of the colossians , chap. 2. 5. tho' i he absent in the flesh , yet am i with you in the spirit , ioying and beholding your order , and the stedfastness of your faith in christ. he rejoyced to behold their graces by the eye of his mind , his cogitations of them . and thus much of the souls faculties or acts , for which sometimes the word spirit is ●aken . 4. spirit is lastly taken for some qualifications , or inclinations of the mind as united to the body , and conformed much thereunto . this is the product of nature , acquisition and circumstances of life , all which concur to form the genius , temper , or disposition of man. each man hath something peculiar to himself in this respect ; as he has in the features of his countenance , stature , shape , meen or carriage of his body , whereby he is distinguished from any other . so , if we ask , [ what spirit is he of ? ] we mean , of what temper , inclination or genius ? how disposed ? how qua●ified ? and the true answers will be as various , as men ; of whom one man is ( by nature , acquisition , or both ) of a sober , grave spirit . another of a quick , active , chearful spirit . another of a weak , timorous , careful ; some are gentiel , generous , courteous , open hearted ; others churlish , clownish , surly , rough , close and reserved , &c. all these spirit are viciated by corrupt nature ; and may by the spirit of grace be so sanctified , as to render men serviceable , tho' in a different way , and of good acceptance both with god and man. now , this i take to be the most proper meaning of the word spirit here in the text ; and then the sense of it is , [ i pray god you may be wholly sanctifyed in every part and faculty every power , natural & acquired and being sanctifyed may be wholy also preserved in general your whole spirit all that gives any of you a distinguishing character from other men ; more particularly , your soul ( the forma hominis ) the inner part ; and your body ( the materia hominis ) or outer part , both which are included in the spirit , which results from both : the faculties of the soul , with their hab●●uations , or improvements ; and the temperament of the body , attended with outward circumstances , contributing thereunto . ] ; ; ; ; this i think is the apos●les meaning , i● i rightly understand him . having thus l●id down the notion in general , we shall endeavour to make it plain , by opening some particulars . as 1. there is in scripture such a distinction between the soul and spirit , which we shall first shew by one place in the general , and after by more particularly in their proper places . the place in general is that of hebr. 4. 12 , 13. the word of god is quick and powerful , and sharper than any two edged sword , piercing even to the dividing asunder of soul and spirit , and of the ioynts and marrow ; and is a discerner of the thoughts , and intents of the heart ; neither is there any creature , that is not manifest in his sight , &c. this dividing asunder of s●ul and spirit ; is it a philosophical distinction , of the powers and facul●ies , into superiour and inferi●ur ( as some would have it ) i pray to what purpos● ? is it to shew the s●periour , as clear , and untainted by the fall ; but that the inferiour and bruital , or sensual part is ●iciated and corrupt , as some of the heathen philosophers have con●usedly suggested ? they say indeed that no●s ( the mind ) is divin● aurae particula , a sacred , and divine thing ' not inclined to any thing disallowed by right reason ; till it come to be incarcerated in the body : and then clogg'd by a dull material flesh , and yoked with a couple of other silly souls ( the sensitive of brutes , and the vegetative of plants ) it bec●me obstru●ted in all vertuous aspiring ; and born down to sensual and inferiour acts and objects . thus they dreamt ; and does the scripture give any countenance to such fancies ? i think not . i rather take it thus . the apostle ●aving exhorted them to study and use diligence , or labour ( as we read it ) to enter into the rest before mentioned ; tacitly implies that this work should be done , with all sincerity , for that they had to do herein with a heart-searching god ; this is manifest by the energie of his word , which openeth to a man the secrets of his soul ; for the word is ●iving or quick , &c. as if he had said ; god , who made man , knows him altogether , and better understands what is in man , than man does what is in himself . man has but dark apprehensions of himself , and therein oft times grosly does mistake ; b●t god by his word searcheth intimately , and discovereth fully to him what he else would not take notice of : his soul and spirit lye close together ( as do his ioynts and marrow . ) but , as the anatomists knife lays open the one difference ; so the piercing two edged sword of the word , does the other : that word shews him , how his soul came pure out of the hand of god ; but he hath added thereto a vicious spirit , by the perverting of what god did make upright . let not man therefore charge god foolishly , and say ( as adam did concerning eve ) from the soul which thou gavest me all my faults do arise : no , it is from that evil spirit , which man hath to himself acquired : his soul indeed has the powers , but 't is his spirit that gives the inclinations , which ( in a natural corrupt state ) are wholly bent unto evil. thus the malady is opened and searched by the word , and the cure is also by the same word prescribed : as here in the text ; namely sanctification . and thus much for the first particular ; that there is in scripture such a distinction , betwixt the soul and spirit . 2. that the constitution of this spirit or genius , is an aggregate or resultant from the connexion of divers things in man : as his souls faculties ; his bodies temperament ; his acquired habits , by instructions , examples , or customes ; and lastly , the outward adjacents , or circumstances of his present life . a little of each of these . 1. the faculties of the soul , ( as understanding , will , sensitive appetite or passions ) are all ingredients as the substrate matter of this spirit in man ; but the modification of them is from the other causes . souls in themselves are all equal ; but the spirits are vastly different one from another . and this is from the particulars that follow , and in a chief manner from 2. the temperament of the body , which is ( more or less ) different in every individual man. as there are scarce two pebbles on the sea beach , or two chips hewen from the same wood , exactly figured alike ; nay , as there are hardly two faces , gestures , or meenes of men ( which are the outward indices of their inward constitutions ) but doe in some things differ , tho' some are more alike than others : even so it is with their temperaments , which are a chief ingredient into their spirits , whereof we now speak . that saying of philosophers [ manners of the mind follow the temperament of the body ] is true if rightly understood with a due temper , or ( as we say ) with a grain of salt : by manners , we must understand , not the vertues , or vices themselves ; but the genius and inclination , which leads and disposes to them . and that 's the same with this our spirit . otherwise , skil●ul physicians ( who may perhaps have the worst manners ) might be accounted the best m●rallists , & they could easily mend all the world , who cannot mend themselves . nor must we understand by this , our substrate matter ( the faculties above-mentioned ) as if , the body has an operative influence upon the soul to induce ( as it were ) a new form upon it ; for the soul is the active part , in man , and the body nothing so . but the thing stands thus . the soul , which is a true spirit ( in a nobler sense , than that whereof we are now treating ) being , by its information of the body , most intimately conjoyned thereunto ; while it is in the state of conjunction , and union in man , uses the parts , humours , and members , as its instruments or organs , in all its operations . now as a workman receiveth nothing of his strength or skill , from his tools wherewith with he works ; yet in the exercise of his abilities he will find himself much furthered or hindred in his business , according as his tool is either apt , or unapt , for his work. so is it in this case : the soul receives no power from the body ; but in exerting its own proper powers , is helped or hindred by the bodys good or ill temperament . thus an 〈◊〉 tempered brain makes that soul act like a fool , or ideot , which had it a brain well● tempered , would be both prudent and sagacious . and so also the temperament of the heart , blood , and natural spirits , gives help ▪ or impediment to the ●ill and affections ; even as , the organs of sense do , to their proper senses . hence that saying [ anima ga●bae male habitat ] the brave soul of galba had but an ill lodging ; he being a brave spirited man , but very sickly . 3. acquired habits do much alter the genius or spirit , from what it would be , if men were left to their pure naturals . these habits arise partly , ( 1 ) from instruction & rules : so intellectual & moral habits ( whether good or evil ▪ are formed much according to the information men meet with , especially in their younger dayes . thus ( as to advantage ) every part of philosophy contributes its share ; logick and metaphysicks , sharpness of judgment ; mathematicks solidness and sagacity ; physicks good conjecture at the reasons of things ; moral philosophy and history , prudence ; rhetorick , fairness and confidence of address ; poetry , quickness of fancy , and imagination ; any of these as they are better studied , do accordingly enable and incline the mind of man. didicisse fideliter artes &c. and so on the contrary ( as to disadvantage ) all vicious and erroneous principles , foolish and vain traditions , and such like evil rudiments , being instilled into youth , do taint and darken the judgment , debauch the will & affections , and debase the whole spirit and genius of the man. 2. from pattern . example , and converse , with people , make deeper imp●ession then rules , and have a very great influence in forming the genius ▪ especially of youth , when they are stepping from boy to man , and are taking upon them to chuse their own way ; then , ( if ever ) multum refert quocum vixeris ; it concerns you to think where you dwell . the force of example is set forth in that ( prov. 22. 24. 25. ) make no friendship with an angry man , and with a furious man thou shalt not go ; lest thou learn his way , and get a snare to thy soul. t is called a snare ; tho' the ill-favoured humour be no plausible bait to allure ; yet for that , all custom has a secret and fascinating insinuation , whereby , at least , the aversation and abhorrence of ill things , to which we are enured is very much abated . so as , not only the vices themselves under some false name ( such as gallantry of spirit , greatness of soul , scorning to take an injury , &c. ) put fair for an approbation , and are contagious ; but even the inclinations to them , & preparation of spirit for them , do commonly spread themselves from one person to another . and , so also ( in some measure , tho' not casually ) may we expect in things of a better character . prov. 13. 20. he that walketh with the wise shall be wise , &c. which place ( i think ) does not only intimate gods usual blessing upon fit means , but also discovers those proper means , which in their own nature are apt to operate , in a moral way upon the minds of men : not indeed to give the truth of grace ; for then all in godly families would be religious , & leave no ground for that complaint , in the land of uprightness will he deal unjustly . isa. 26. 10. and the contrary ( too often ) do we find by sad experience . nor are those ●air dispositions , which conversation may work , such preparations for grace , as doth oblige god ( ex congruo ) to give the truth thereof ; but only the whole is this ; if god please to give his supernatural grace , to one , that has fair natural disp●sit●●ns ; those graces will the more ●llu●●riously , appear , to render a man the more eminen●●y servi●●all . a●d to 〈◊〉 our daily experience , and common ob●●●vati●n ; that men are much what the cus●om and usual practice of the place is , where they live . he that is bred , or● much conversant , in the country ; gets there a simple plain heartedness ; or perhaps a rough rusticity : he that is much in the city , has more of civility , sagacity , and cunning. one , who lives where news is frequently talked , gets somewhat of a publick spirit : amongst good natured people , a candid spirit . amongst souldiers , a bold and boysterous one ; and so of all other affections : which may be considered in an indifferency ; neither morally good nor bad , in themselves ; but only as sanctification or corruption makes the difference . 4. outward circumstances do also exceedingly vary mens spirits , and that in a shorter space of time , then habits use to do . thus prosperity , wealth , honour , health , friends &c. do commonly enlarge the mind of a m●n ; and make him bold and brisk : whereas the contrary poverty , disgrace , sickness , &c. do usually contract and emasculate the spirit . if these are of a long continued series , they do very much towards the forming of a setled and fixed genius . but if only occasionally , or at certain times they occur ; then they vary and contemperate the setled spirit for a season ; and perhaps become a means to reduce it to a better mediocrity . thus one of a light and airy spirit , and for the most part in all good circumstances , ( may at such times ) be unmanageable by advice ; until perhaps , a particular sore a●●iction , hath somewhat abated of his gallantry , and opened hi● ear to instruction , whereby his spirit may be better regulated for the futu●e . and thus much for the aggregation or resultance , of this our spirit , from the concurrence of divers things , both within , and without the man. 3. the next particular in order to the explaining of our general notion , shall be the taking notice ; that all these do some way concurr to constitute and represent the man , abstracted from grace and sin ; yet the internals and essentials of soul and body , have the principal stroak herein : and then , that the other matters , that are external to the essence of man ; the accidental inherents , and adjacents ; do but somewhat modify and affect the former constitution , which will still appear in some degree or other . naturam expellas , furca licet , ipsa recurret . drive nature out with pitch forks , t will return , and act its part , as sure as fire will burn. and , because the soules primitive facultyes are supposed to be all equal in every man ; t is the bodyes temperament , that especially gives the great diversity in mens spirits ; we shall therefore speak of these more distinctly ; and that not exactly according to the common four first qualityes ( hot and dry , cold and moyst ) which are said , by their mixture , to give the four complexions ( sanguine , cholerick , melancholy , and phlegmatick ) of which physicians do so often speak . but i shall treat of them , according to the actives ( hot , and cold , ) with a mean temper between them ; taking notice of the other by the way , only as occasion is offered . for it is not physical composition , or medical di●posi●ion of spi●its , which we have now to do with ; but spirits as they r●late to humane and moral actions ; into w●ich these three ( hot , cold , and mean ) h●ve the greatest in●luence . besides , a●l men will admit of a hotter , and a ●ooler temperament ; even t●ose who rej●ct elementary mixtures ; and have no great regard to the four comp●●xions . i● any like better to have it express●d by matter , more or less , moveable or move● ; they may please themselves . there is no di●ference in the thing , however ●●pressions vary . i say therefore ; some mens spi●its are hot , and they do commonly act war●● ▪ others are cold , and they usually act cooly ; others have a spirit of a fine mean between these two extreams , and their actions are participant of both qualifications ; viciously , if unsanctified , and under natural corruption ; vertuously , if sanctified , and mens spirits be●guided , and act●d by the spirit of god : all commonly according to their several capacities : but if at any time a man be acted contrary to his peculiar genius , 't is by a special hand of the good or evil spirit upon him ; some special instigation , and assistance , upon a particular occasion . and according to this method we shall treat of the several spirits ; first describing themselves , and then their states , both of unregeneracy and sanctification . 1. the more hot spirit discovers it self in chearfulness , activity , courage , and angry zeal or jealousy . 1. chearfulness : heat joyned with a convenient moisture ( answerable to the sanguine complexion ) renders a man chearful , vivid , sprightly , and upon occasion ( with apt circumstances ) joyous , refreshed , merry and comfortable . it makes him look ruddy , and of a beautiful countenance ( like david in the flower of his youth ) and pleasant , like the face of all things in the spring . david ( we may suppose ) was of a natural chearful spi●it : his musical inclination , whereby his skill was great , seems to speak so much : for this , and his prudence in matters ( so we read in the text , but in the margin prudent of speech . 1 sam. 16. 18. ) for these things ( i say ) he was sent for by saul ; that so his musick and his prudent mirth , might drive away sauls evil ( melancholly ) spi●it . this chearful spirit , as it was , in young david , natural ; so it was in old iacob , upon occasion ; when he heard good news of ioseph , and saw the waggons that were sent for him , ( gen. 45. 27. ) 't is said , the spirit of iacob their father revived . such also were the refreshed spirits mentioned , 1 cor 16. 17 , 18. i am glad of the coming of fortunatus , for they have refreshed my spirit and yours . and that of titus his joy , ( 2 cor. 7. 13. because his spirit was refreshed by you all . the meaning of all is : their spirits were chearful and vivid , upon these comfortable occasions . the spirit also signifyes health and strength ; as in the hunger●starved egyptian ( 1. sam : 30 ) who being left sick ( v 13 ) having now eaten and drank , after the three days fasting ; t is said ( v 12. his spirit came again to him ; that is , he had now some life in him , and could do something like himself ; who before was as one dead , with sadness and desperation ; but now doubtless , was glad that he was alive . this chearful spirit , if unsanctifyed and corrupt , is grosly abused to levity , froth , vanity , and foolish jesting , which is not convenient : to lasciviousness in them , who make provision for the ●lesh to fulfil the lusts thereof : to pride & haughtiness , self●conceit and glorying i● their own strength and beauty ; to forgetfulness of god feeding themselves without fear ; yea , to wax fat and kick against their maker ; and rejoyce in their beastings ; but all such rejoycings are evil . iames 4. 16. ●ut if sancti●yed , the ioy of their spirit becomes spiritual ●oy ; i● like marys ( luke 1 46. 47. ) my soul doth magnify the lord , and my spirit hath rejoyced in god my saviour . it lisposeth them to thankfulness , and adapts for praysing and glorifying of god. it fits men for chearful service to him ; which much commends religion to the world , who are apt to be frighted from it by conceits of nothing but mortification and self denial therein . chearful christianity adds a lustre to profession ; and convinces men , that they may be merry and wise . now , tho' this doth chiefly arise from the tes●imony of a good conscience , and the sealings of the comforting spirit of adoption ; yet subservient thereunto is this our natural spirit , which renders men more apt outwardly to express it . david was ( as is b●fore noted ) of this sanguine and cheerful temper ; and he did eminently glorify god by his musick and psalmody ; agreeable to the apostles rule james 5. 13. is any among you merry , let him sing psa●ms . this of cheerfulness . 2. activity is another effect of the hotter spirit ; it shews it self in a willingness and readiness to be employed ; as also sometimes in strong inclinations and vigorous motions ; in a great inquisitiveness and earnest search after things that are out of common view ▪ this temper is very natural to youth , which is usually fitter for execution then deliberation ; and because of this spirit t is called the sprightliest time of mens lives . this active spirit , while unsanctifyed is ( like as in a brisk monkey ) a very unlucky thing ; it renders men idle busy-bodys ; medlers with other mens matters ; grievously troublesome , both to the church and world ; restless in themselves ; and suffering none to be quiet by them ; this fruitful soyl uncultivated , brings forth a multitude of weeds ; if set upon mischeif , one such will do more then many others ; like the active element of fire , where it is not employed in profitable service , it works destruction and desolation . the inquisitiveness , that attends such unsanctified spi●its , does often make men seekers in religion ; never satisfi●d with setled truths , but scepticks , rambling and uncomposed sect arys , tossed about with every wind of doctrine ; or , if they hap to be sect-masters , they 'l compass sea and land to make a proselyte . in a word ; they are the nimblest servants of the devil , and notablest instruments he can find , to make use of , in the world . but if sanctified , then , none so serviceable to god , or man. such spirits will make men willing to do service . ( as exo. 35. 21. ) they came every one , whose heart stirred him up ; and every one , whose spirit made him willing ; and they brought the lords offering to the work of the tabernacle . 't is not said , [ whom gods spirit made willing ] tho' that is most true , as to the first cause ; but [ whose spirit made him willing , whose heart stirred him up ] that is , his own spirit , being sanctified by the spirit of god : here the second cause is noted , being stirred up by the first . and indeed god often warms and raises up mens spirits for any noble designs , in which he intends to use them . so in those ( ezra 1. 1. ) the lord stirred up the spirit of cyrus , and then cyrus communicates of his warmth , to stir up the spirit of the poor dispirited jews . ( v. 3. ) who is there among you of all the people ? what ? have you never a brave man among you to undertake this great & worthy affair ? upon this giving●fire their spirits were enflamed , then rose up the chief of the fathers , the priests and the levites , with all them , whose spirit god had raised to go up ( v. 5. ) not all the people , but some chief men : men ( its likely ) that were of large souls , active and gallant spirits in themselves , fitted for noble designs ; but ( alas ; ) they were so shrunk , and sunk by their long captivity , that neither in nate briskness , nor the encouragement which cyrus gave them , was sufficient to chi●p them up , till god sanctifyed their spirits , and raised them above themselves to this pious and noble undertaking . two of them are mentioned by name ( besides others , hag. 1. 14. ) the lord stirred up the spirit of zerubbabel , the governour ; & joshua , the high priest ; and the spirit of all the remnant of the people , and they came and did work in the house . now , was it the souls of these men ? or , the men themselves ? methinks t is more genuine , the spirits of those men in the sense we now propose . this active spirit , uses to discover and express it self ( as is befere noted ) in a strong inclination , & vigorous motion . elihu speaks of a spirit in man ( iob 32 8. ) which i suppose is the same , to which he hath reference . ( v. 18. ) i am full of matter ( or words ) and the spirit within me ( or of my belly ) constraineth me ( v. 20. ) i will speak , that i may be refreshed . now elihu was the youngest of iobs friends , as he himself intimates ( v. 6 , 7. ) and upon that account , in part , he is more earnest , and copious , then the rest ; the ardour , and activity of his spirit , caused an eager desire in him to express his mind ; which he calls the constraining of his spirit . but because there was somewhat of anger in the case , ( besides his youthful warmth ) we shall have occasion to reflect upon this instance again ; and then shew more of this vigorous motion , and strong inclination , under the head of zeal , to which we shall referr it . 3. this hotter spirit , is a spirit of courage & boldness , to address difficultys , and meet with evil. this shews it self divers ways . 1. sometimes in a wrath for war ; which god stirs up or abates , as is agreeable to his own holy purposes . thus to impoverish , take , and lead captive the idolatrous israelites , ( 1 chron. 5. 26. ) the god of israel , stirred up the spirit of pull , king of assyria , and tilgath pilneser king of assyria , and he carried them away . the former took their goods ( 2 king. 15. 19. ) menahem gave pull a thousand talents of silver ( that is an hundred and eighty seven thousand , one hundred pounds ) and he turned back , and staid not in the land. this was a vast sum ; but the other came and swept all both goods , and persons too . on the other hand , he abates also mens courage , and takes down their spirits . he shall cut off the spirit of princes ; he is terrible to the kings of the earth ( psal . 76. 12. ) thus moses prophecy of the dukes of edom , and inhabitants of canaan ( exod. 15. 16. ) fear and dread shall ●all upon them , by the greatness of thine arm ; they shall be as still , as a stone , till thy people pass over , o lord. and to the same effect is that promise , ( ex. 11 : 7. ) but against any of the children of israel , shall not a dog move his tongue . the genius and spirit of a dog , is ( you know ) to bark at strangers : this is an effect of heat and boldness in that animal , where it is but a little afraid ; but i● it be greatly terrifyed , it will then run and hide it self in silence : so some men , that would in their wicked inclinations , both bite and devour , may be yet so far over awed by gods providence , that they dare not so much as bark at his people . 2. sometimes in a stout resolvedness of mind , that will take no discouragement ; this is to have a heart like that of a lyon ( 2. sam. 17. 10. ) now a lyon , when a multitude of sh●pheards is called forth against him , will not be afraid of their voice , nor a●ase himself for the noise of them ( isay , 31. 4 , ) the contrary hereunto is a spirit failing ( isa. 19. 3. ) the spirit of aegypt shall fail ( or be emptied ) in the midst thereof ; t is said in the precedent ( v 2 ) i will set aegyptians , against aegyptians , & they shall fight : they shall spend their spirits , or courage among themselves ; but shall have no spi●its left to defend their country . so t is said of the amorites and canaanites , that heard of the drying up of iordan , which they accounted as their moate and fence against israel , their heart melted neither wa● there spirit in them any more ( iosh. 5● 1 : ) so that you see both ways , in the abundance and in the defect , spirit , signifies courage and resolution . now if this spirit be unsanctifyed , t is a stoutness in evil : that will be ready to say , ( with pharoah ) who is the lord ? t is obstinacy and hardning ; sihon king of heshbon would not let us pass ; for the lord had hardned his spirit , and made his heart obstinate ( deut. ● . 30. ) this may be also the meaning of the perverse spirit mingled among the egyptians , ( isa. 19. 14. ) that is , a quarrelsome and contentious spirit , among themselves , whereby their councils were divided , and their affairs unsetled , as a drunken man staggereth in his vomit : they had spirit , or animosity , enough against one the other ; but for publik defence , aegypt shall be like unto women , they shall be afraid and fear ( v 16 ) and this discovers one fault more , in this unsanctifi●● spirit . that it is unstable : stout and su●ly , were ▪ it should be humble and meek ; mean and poor ; where it should be brave , and resolute . such were the rebellious israelites ( ps. 78. 8. ) a stubbor● and rebellious generation , that set not their hearts aright , whose spirit was not stedfast with god. it follows ( v. 9. ) that , how sturdy soever they were against god ; yet against their enemies they were very cowards , or god , in justice made them so , for their stubborness against him . the children of ephraim being armed , and carrying bows , turned back in the day of battel . but , if sanctified , 't is an excellent spirit , and of great use . this was that other spirit of caleb ( numb : 14. 24. ) the spirit of the other spies was base and cowardly , and caused the heart of the people to melt ( iosh. 18. 8. ) at which god was greatly displeased ; but calebs courage was approved , and accepted of god , tho' it had not its desired effect upon men ; and was rewarded with admission into the land of promise , when others were excluded . this spirit sanctified , is a spirit bound bent , and resolved , in the service of god what-ever be the hazards . and now bohold ( says paul ) i go bound in the spirit to ierusalem , not knowing the ( particular ) things , that shall befal me there ( act 20. 22. ) saving bonds and afflictions ( in general ) which i expect ( v. 23. ) but none of these things move me ( v. 24. ) now this bound spirit i take to be , the apostles brave spirit bound ( that is ) strongly inclined by the spirit of god to this special , and particular , service , notwithstanding all these foreseen difficulties , to break thorow which he was gallantly resolved . and this his courage is ( i think ) the same , that he prays might be given to the ephesiaus , chap. 3. 16. that he would grant you , according to the riches of his glory to be strengthned with might , by his spirit , in the inner man. this referrs to ( v. 13 ) i desire that ye faint not , at my tribulations for you . some men are so weak spi●ited , as to faint , when they see another bleed ; or have a grievous wound dressed , or the like ; but i would not have you to be so feeble-minded ; i would have you more couragious ; and for that end , make this prayer on your behalf ; i should rather shrink that feel the trouble ; then you , that only behold it with your eyes . such another brave spirit was in nehemiah , when god had raised it up . see a taste of it ( neh. 6 : 11. ) should such a man as i fly ? and who is there being as i am , would go into the temple to save his life ? i will not go in . this gallantry was of the lord ; for ( whatever his naturl spirit was ) his captive circumstances had rendred him but weak ; as we may guess by his timorousness to speak to the king ( tho' he was in good place about him ) he continually fetch'd his strength from god ; he was fain ( by ejaculation ) to pray between a question and an answer ( chap. 2. 4. ) what is thy request ? so i prayed — and i said &c. he had not courage to give the king an answer ; till he had his spi●its revived by the god of heaven . 4. this hotter spirit is an angry spiri● is ardent and fervent in it sel● ; eage● and vigorous in motion ; with a vehemence in inclinations ( all which may be better referred to this head , then that of activity , before mentioned ) its chief ingredient is chollerick constitution tho' it may be also habitually encreased , and morally fixt in men , by frequent occasions and provocations ; as also by much converse , with peevish and fretful persons this is intimated in that ( prov. 22. 24. 25 , ) make no friendship with an angry man , & with a furious man thou shalt not go ; lest thou learn his ways , and get a snare to thy soul. his anger will , by degrees heat thy spirit into a disorder ; or , at least bring it into another frame ; then to what thou art naturally inclined . this spirit acts , and shews it self in zeal , and iealousy . 1. zeal , is a fervour of spirit , whereby a man does act ( valide & valde ) all that comes to his hand , he presently does it with his might . here anger is ( cos fortitudinis ) the whetstone of valour ; and tho' courage hath it● strength in it self , yet it commonly ha● the beginning , and more often the continuance of its motion , from this zeal this is as the touch-powder , that catches the first fire , and as soon inflames that which has all the force in it . t is a natural passion , and therefore ( in it self ) neither good nor bad. but if , 1. unsanctifyed , 't is a hellish flame , that burns unmercifully , and does abundance of hurt , to ones self and others . 't is kakozelia , a mischievous vehemence that spoyles the comfort of humane society ; and if it be any way concern'd in religion , it m●kes havock of the church as is seen in the bigots of a false religi●n . an eminent example of which , was paul ( while he was saul ) before his conversion to the true faith. they shall kill you , and think they do god good service ( iohn 16 : 2 : ) in a word , it renders men ( like the chaldeans ) bitter & hasty ( habbac . 1. 6. ) 2. but if sanctified , then the warm-spi●ited paul is another man. he now re●lects on his former course , as a mad hare brain●d , wicked business . see the account of it . ( acts 26. 9 , 10 11. ) i verily thought ( his hot head mistook his way , and so ran on furiously in a perni●ious error ) that i ought ( divilism is now taken for duty ) to do many things contrary &c. many ( not a few ) were s●itable to his hot and active spi●its ; many places ( ierusa●em ; every synagogue ; even to s●range cities ) many persons ( many of the saints ) many ways did i ( shut up in prison ; put to death ; and compelled them to blaspheme ) yea , when he was but a st●ipling , when he could not hu●ll mortifying s●●nes , he gave his voice against them ; held the garments of those that stoned stephen , and was consenting to his death all this he acknowledges to be meer madness : being exceeding mad against them . but being now converted , does his grace quite extinguish his fi●ry nature , & spirit ? not at all ; only directs , & exerts it , to better purposes . paul is the same zealot ; but in other matters . his active spirit labours more abundantly then they all . ( 1 cor. 15. 10. ) zeal he commends , exhorts , and practises . he commends zeal in his epistles , if it be rightly placed . 't is always good to be zealous in a good thing , ( gal. 4. 18. ) to be zealous of spiritual gists ( 1 cor. 14. 12. ) of good works . ( titus 2. 14. ) he also exhorts men to be fervent in spirit , serving the lord. ( romans 12. 11. ) and he allowed and practised it in himself ; of which we have divers instances . take a view of his hot and earnest spirit in some particulars . at athens his spirit was stirred in him , when he saw the city wholly given to idolatry . ( acts 17. 16 ) 't was full of gods , without the true god , and he was angry and vext to see it . so in corinth , at the jews infidelity . he was pressed in spirit , and testi●ied that jesus was the christ. ( chap. 18. 5. ) now when was this ? 't was when silas and timotheus , were come from macedonia . he had a good mind to it before ; even , when he was a poor labouring sojourner ( v. 3. ) even then he reasoned and perswaded every sabbath , ( v. 4 ) but , now his friends are come , by them is his countenance sharpened ( prov. 27. 17. ) he had good metall before , but now is a keen edg put upon it . whether it were , that they brought him contribution , which better'd his outward condition , and so raised his spirit a pegg higher : or else that they were to be his fellow travellers ; and so , being now ready to depart ( v. 7. ) he was bravely resolved to out with that , which had so long broyled in his bosome . some way or other ( whatever it were ) it had relation to their coming , whereby his spirit was enlarged . he had a good spirit before , but now a great one his zeal before was kindled , but now it breaks out . he cares not now , what they said , or thought of him ; he now ruffles them ; roundly delivers his testimony ; shakes his raiment at them ; tells them their own ; and throws the blood of their obstinacy upon their own heads . so much may outward circumstances sometimes help forward the actings of grace and nature , in a sanctifyed spirit : t is manifest he was of a vehement spirit , and eager in all things . when he missed his friend , he could not stay at troas ( tho' he might have done it to good purpose ; for there a door was opened to him of the lord ( 2 cor● 2. 12. ) but he had no rest in his spirit ; because he found not titus his brother there , and away he must , into macedonia after him . ( v. 13. ) doubtless , the apostles removes , were by direction of the spirit of god ; but yet ( oftentimes ) they were according to humane affection or spirit , tho' secretly over-ruled by god for his holy ends thus , this hot spirited man was parted from barna●as in an anger ( acts 15 : 39. ) the contention was so sharp that they parted ; one to cyprus , and the other to syria & cylicia ; but both about the same evangelical business . another instance of his zealous , sturdy , and vehement spirit , was his carriage to peter : 1 withstood him to the face ; ( gal. 2 : 11 ) peter , was pauls elder brother in the faith ; another man ( perhaps ) in the case , would have handled him more respectfully ; but paul cannot complement ; he must do all things like himself ; he not only preaches against his blameable practice and complyance , but noses him for it in a publick presence . i said unto peter before them all [ v. 14. ] and thus much of pauls zealous spirit . the next example shall be apollos , who was by nature ( t is likely ) as well as grace , a man fervent in spirit ; and therefore spake and taught di●●gently , according to the knowledge that he had in the gospel ; which as yet was not very great , knowing only iohns baptism ; until a tent-maker and his wise ( aquila and priscilla ) had expounded unto him the way of god more perfectly . he was indeed a man of a brave spirit and excellent endowments ; he was eloquent , and a great textuary , mighty in the ( old testament ) scriptures ; and so , well furnished for an eminent preacher ; but 't was his spirit , his fervent spirit , subordinate to his grace , that fitted him to speak boldly in the synagogues ; and mightily to convince the iews , and that publickly . ( acts 18. 25 , &c. ) a man of as much grace , and more knowledge , might not have been able so well to perform this service . zeal for god , which is every mans duty , will not comport so well with every mans spirit . [ non omnia possumus omnes ] all cannot do all. when father paul at venice was discoursed by some helvetian ministers , concerning the reformation , and he had owned to them the chief principles of the reformed religion ; tho' he still continued in the papal communion ; being demanded by them why he did not publickly profess his faith ? he is said to have answered , [ profecto deest mihi spiritus lutheri ] alas ! in truth , i want luthers spirit . the hearts of those jews were so callous and hard , that they needed to be warmly fomented . they needed ( under the law ) the bitt●rness and heat of ezekiels 〈◊〉 ( ezek. 3. 14. ) so the spirit lifted me up , and took me away , and i went in the bitterness , in the heat [ hebr. and anger ] of my spirit . gods spirit moved him , and then his angry spirit was moved ; the spirit of god made use of a vehement spirit in the man , to deal sui●●bly with them . and so [ under the gospel ] they needed the like spi●it . therefore he sent iohn as his forerunner ; that burning as well as shining light , to imitate the prophet 〈◊〉 . he shall go before him in the spirit of elias . ( ●uke 1. 17. ) now elias was a h●t-spirited man , and praved down ●ot fire to consume the enemies . iohn ( like him ) preached repentance with severity ; calling them generation of vipers ; and laying the ax to the root of the tree . he was a rough man in a rough garment , and handled them roughly . and indeed this spirit was proper in the ( praecursor , the ) forerun●er of christ , who came to preach peace , and heal the wounds of conscience , which iohns doctrine had made . iesus christ himself , was the meek and holy lamb of god , who bare all injuries with an inimitable patience ; and yet was not altogether without this warmth of spirit upon occasion . the zeal of thine house hath eaten me up ; was spoken of him ( psal. 69. 9. ) and applied to him [ iohn 2. 17. ] when he whipped the buyers , and sellers out of the temple ; and overturned the tables of the money-changers ; this he did once , but commonly his sweet conversation , was much otherwise . 't was prophesied of him . ( isa. 42. 2. ) and interpreted of him , ( mat. 12. 19. ) he shall not strive , nor cry ; neither shall any man hear his voyce in the streets . nor does he allow the hot and fiery temper an ordinary indulgence in his disciples . when iames and iohn , would have had him call for fire from heaven , on a village of the samaritans ( luke 9. 54. ) he tells them , they knew not , what spirit they were of ; ( i. e. ) either what they ought to be , if they would be his disciples : or rather , they might mistake themselves ( as men are too often apt to do ) and think , that to be a sanctified zeal , which more appeared , but a corrupt and revengeful fury . these two men were bretheren ( the sons of zebedec ) whom christ ( who knew their spirits better , than themselves ) named ( according to their nature ) and he surnamed them boanerges , which is , the sons of thunder . ( mark 3. 17. ) he was not deceived in them , when he chose them ; but knew how to sanctify their rough spirit , and so make a very good use thereof : they might make good thundring preachers ; they might be fitted for tough work ( as luther after them was ) to break through such difficulties , 〈◊〉 would have likely foyled and 〈◊〉 as good men , but of a meeker spir●● [ malus nodus , malus cuneus ] rugg●● wedges are fittest for a cross-grain'd pie● of service . fire in mens spirits ( as 〈◊〉 as among the elements ) may be necessa●● sometimes ; and rendred very servicea●● if it be well governed . but here 's the difficulty ; many good christians , by reason of natural infir●●ty , are not always able to manage a 〈◊〉 spirit ; nor can always distinguish b●●twixt fire from heaven , in the strong motions of gods holy spirit , which 〈◊〉 ought to be cherished ; and th● fire , which arises from hell in the vehmence of temptation , enkindling 〈◊〉 reakings and fumes of their corrupte● nature ; of which the devil never fa● to take his advantage . young elihu ( before mentioned ) 〈◊〉 a zealous , warm spirited man ; and 〈◊〉 without great piety ( as the tenour of 〈◊〉 discourse does manifest . ) yet when 〈◊〉 spirit constrained him , and his belly was 〈◊〉 wine , which hath no vent , and ready to bu●● like new bottles , ( job 32. 18 , 19. ) i : e. ) when his passion was stirred within 〈◊〉 he breaks out , not only to irreverence 〈◊〉 his elder brethren ( v. 9. ) great men are not always wise ; neither do the aged understand iudgment ; but he also charges iob ( i think ) very falsely ( ch . 33. 8 , 9. ) i have heard the voice of thy words saying , i am clean without transgression ; i am innocent , neither is there iniquity in me . where ( i wonder ) does iob so speak ? surely if he had , god would not have justified him , as he does ( ch . 42. 7. ) ye have not spoken of me the thing that is right , as my servant iob hath . so much do hot spiririted men , tho' good men , yet often overshoot themselves . the rightest temper of a sanctified zeal , was that of stephens ; a mixture of meekness , wisdome and courage , ( acts 6. 10 ) they were not ahle to 〈◊〉 the wisdom , and the spirit , with which he spake . he spake with a spirit , which i take to be zeal and earnestness ; and yet with wisdome , so as no exception could be justly taken ; and with meekness too , which ( after all their horrid injuries ) is testified by his last and dying words ; ( ch . 7. 6. ) lord , lay not this sin to their charge . and thus much of zeal ; near of kin to which is . 2. iealousie , a passion , to which , some mens spirits are , more than others , prone ; and whereby men are inclined to suspicion , fierce anger , hatred , and bitterness . 't is called a spirit of iealousie coming upon a man , ( numb . 5. 14. ) whether his wife be defiled , or not . this spirit in unsanctifyed persons and practises , is an odious and bitter evil. 't is declared hateful to god , and horridly injurious to man. hateful to god , ( mal. 2. 16. ) i hate putting away saith the lord. ● therefore take heed to your spirit ; namely , this iealous spirit , that you entertain it not . and injurious to man , as appears in the precedent words ( v. 15. ) take heed to your spirit , let none deal treacherously ( or unfaithfully : marg . ) against the wife of his youth . 't is a treacherous unfaithfulness , to entertain groundless jealousies : love is covenanted in marriage ; and this is quite contrary thereunto : love thinketh no ill ; iealousie thinking nothng else . love covereth faults ; groundless iealousie searcheth to discover faults , where there are none . and then the repetition of the words [ therefore take heed to your spirit ] ( v. 15. and again v. 16 ) is well to be noted ; for 't is a rule , [ repeated words in scripture call for special observation . ] and as in marriage , so in other relations ; it destroys friendship ; spoyls humane society , and mutual confidence ; and sometimes stirs up the most bitter enmity ; for ieal●usie is the ●age of a man , that takes no ransome for life . ( prov. 6. 34. ) this is the spirit that dwelleth in us , ( i. e. ) our corrupted nature ) lusting to envy ( james 4. 5 ) and yet , ●or all this 〈◊〉 said of it ( nor can enough ●e said ) abs●ract but a iealous and suspicious 〈◊〉 , from in-bred corruptions ; take it as a pure natural temper ; 't is a basis of great prudence , wisdom and wariness . not to allow of that rotten principle [ suspect every man to be knave , with whom you have to do ] but to take care in avoiding that cha●acter of a fool noted in ( prov. 14. 15. ) the simple believeth every word ; but the prudent man looketh well to his going . not uncharitably to suspect , but prudently to be circumspect , is becoming a wise and hon●st man. this pure natural cautious spirit may be the subject of sanctif●cation , and may become god like , and a godly iealousie . god like , when a man so utte●●y disapproves sin and 〈◊〉 ; that he dislikes the very appearance thereof , and tendency thereunto . thou shalt not bow down , for i the lord thy god am a iealous god. ( exo. 20. 5. ) and by sins ( however palliated ) is provokt to iealousie . ( deu● . 32. 16. 21. ) every likenese of sin , may deserve that name , ( ezek. 8. 3 ) the image of iealousie , which provoketh to iealousie . and as god-like , so 't is godly . the holy prophet owned , and professed it . ( 1 king. 19. 10. 14. ) i have been very iealous for the lord god of hosts . and so did the holy apostle . ( 2 cor. 11 : 2. ) i am iealous over you with godly iealousie ; for i have espoused you to one husband , &c. 't is godly , when the ●ent of jealousie is only to promote holiness ; when the suspicion notes but care and watchfulness ; and the bitterness ascribed to this spirit , is but a hatred of sin ; it may so be of very excellent use , especially in those , who by gods order have the oversight of others . and thus much of the hotter spirit , which is chearful , active , couragious , angry in zeal and iealousie . we shall now take a view of its opposite , and so better illustrate both , by comparing them together . 2. the colder spirits , which are in some men , under the temperaments of phlegm , or melancholly ; the more if radicated by habits , or excited and promoted by ill objects , or outward circumstances . these are in every point of the contrary character , to those hotter spirits before-mentioned . as i. is that chearful and brisk ; this is sorrowful and pensive : full of grief and mourning ; as if made up of sighs and tears . and whether it be from natural temper , or from that concurrence ( mentioned ) of sad and troublesome circumstances ; mens spirits are hereby formed and disposed to lamentations . such was weeping ieremiah ; such was our blessed saviour in his humiliation a man of sorrows and acquainted , with grief , as was prophesied of him , ( isa. 53. 3. ) now if this be unsanctified it disposes to many evils ; especially , where the dogged melancholly is prevalent therein . 't is an evil spirit in it self ; and of evil consequences . i. in it self ; probably this was the evil spirit from the lord upon saul . a melancholly spirit ; and perhaps sometimes even unto fits of distraction . i take it so to be ; for that it was alleviated by davids musick ( 1 sam. 16. 23. ) surely davids harp could not conjure down devils ; nor does give any countenance to popish bell baptism for the same purpose : no , rather it was a natural evil , an evil natural spirit , sent of god in judgment ; and helped by natural means , thro' his blessing . david played with his hand , so saul was refreshed , and was well ; and the evil spirit departed from him . so ; by a natural means prescribed by his doctors ( v. 16. ) [ mus●ca mentis medicina maestae ; ] was well ; it seems before he was sick , distempered , and his spirit was out of order . 't is an evil , both natural , moral , and iudicial . a natural ; ( prov. 17. 22. ) a merry heart doth good like a medicine ; but a broken spirit dryeth the bones : ( i. e. ) was●eth the marrow , and impaireth the health . and it tendeth also to evil moral and iudicial too ; as you may observe , in 2. its consequences ; it disposeth to sullen discontent , and peevish frowardness ; both which are very ugly , as well as wicked humours . sullen discontent we may see in proud haman , who , ( whatever his natural spirit was ) had a very jolly one upon the kings favour . haman went forth that day , ioyful , and with a glad heart . ( esth. 5. 9. ) that day , it seems it was not always so ; ( aspiring pride , and sowerness of spirit , are frequently conjoyned ; because of the many obstructions real , and more apprehended , that cross his ambition ) but that day , and upon that particular occasion , he was very merry . this in him was unsanctifyed , and therefore unstable and soon al●ered to the contrary , by a very slight matter ; for after he had boasted among his friends of all his riches and glory ; yet ( saith he ) all this availeth me nothing , s● long as i see mordecai the iew sitting at the kings gate . ( v. 13. ) what remedy now in the case ? his wife advises him ( v. 14. ) erect a lo●y gallows , and get mordecai hanged thereon ; and then go thou in merrily , with the king unto the banquet . no merriment , no cure of the sullens , till mordecai be dispatched ; he was in a desperate case ; his bones were all rotten , ( for that 's the name of his disease ( prov. 14. 30. ) envy is the rottenness of the bones ) and 't is likely , he might have died of discontent , if he had not ( soon after ) by the gibbet . another such an instance of sullenness was covetous ahab , whose spirit was sad , because he was denyed naboth's vineyard ( 1 king 21. 5. ) which caused him to loll on his bed , turn away his face , and would not eat bread ( like a pou●ing child ) vext at heart , that he could not have his will ; proud iezebe , like zeresh , ( here 's another wit of the wi●e ) comes in with her cur●ed contrivance , to dry up ahabs tears , by the shedding of naboth's blood. one would have thought , that these women ( because of the natural coldness and moysture of their sex ) should have been authors of milder counsels ; but their unsanctifyed hearts , being filled with devillish pride , makes them act contrary to that , which should be their very nature ; so virulent are feminine humours , when corruption ( on occasion ) turns them into acids . dismissing these two , as they are ; you may ( if you please ) send in iobs wife ; with her curse god and die , ( job 2. 9. ) to make up the number , all. ( tria sunt omnia . ) note only ( by the way ) that old wives prescriptions , are seldome good remedies , for sad and melancholly husbands . and this of sullen discontent . of the froward peevishness , in this colder and mournful spirit , we have a notable instance in the israelites ; who could not hear what was reasonable , and might be comfortable , to them . god by moses had sent them a very good and gracious word ; a promise of their deliverance ; of being their god , and taking them to be his people ; and moses spake so , unto the children of israel ; but they hearkened not unto moses , for anguish ( or shortness ) or spirit , and for cruel bondage , which was the occasion thereof . ( exod. 16. 9. ) they were in this like weeping rachel , who refused , and would not be comforted . ( mat. 2. 18. ) from these instances ( besides frequent experience , ) we may learn , that the consequents of a sad unsanctifyed spirit are deplorable ; all manner of evil , natural , moral and iudicial . natural and moral seem to be pointed at in that expression ( 2 cor. 7. 10. ) the sorrow of the world worketh death . this may referr to both ; 't is both a sin and a mischief ; as appears by the antitheta ( in the former part of the verse . ) godly sorrow worketh repentance to salvation , not to be repented of ; therefore ( by the rule of contrari●s ) worldly sorrow is sin , unto destruction , and to be repented of by those , who would avoid those evils . but more expresly is it iudicial , when god pronounces it as a curse . ye shall cry for sorro● of heart , and shall howl for vexation ( or breaking . marg . ) of spirit . ( isa. 65. 14 ) this if unsanctified . and yet by sanctification , a mournful spirit may become a blessing ; it may adapt , and incite to many graces and duties . in that ( 2 cor. 7. 10. ) worketh repentance to salvation , not to be repented of : you 'l have no cause to be sorry , for a so●rowful spirit , if your tears be set to run in a right channel . see more of the bl●ssed effects ( v. 11. ) ye sorrowed after a godly sort ; behold what carefulness it wrought in you ; what clearing of your selves ; yea what indignation ; yea what fear ; yea what vehement desire ; yea what zeal ; yea what revenge . understand indignation , fear and revenge , to respect sin , and not men . a mournsul spirit sanctified disposes to prayer . hanna professes to eli , ( who had misapprehensions of her ) i am a woman of a sorrowful spirit , and have poured out my soul before the lord ( 1 sam. 1. 15. ) she wept inwardly , as she mentally pra●ed , and her prayers and tears were secretly mingled , and poured out to her god ; she was in bitterness of soul , and prayed unto the lord , and wept sore ( v : 18. ) david often to this purpose , ( ps. 77. 2. ) in the day of my trouble i sought the lord. when was that ? vvhen my spirit was overwhe●med ( v. 3. ) so ( ps. 142. 2 , ● . ) i poured out my complaint before him , i shewed before him my tyouble , when my spirit was overwhelmed within me . and in the next ( ps. 143. 4. ) his spirit was again overwhelmed ; i stretched forth my hands unto thee . ( v. 6. ) that spirit which was wont to be full fraught with harmonious praises is now overset , and another service is appointed for him ; he sayled joyfully in pleasant gales , but storms find him other work . the greatest instance ( in meer man ) of a sorrowful spirit , was that of iob , in the days of his tryal ; his complaint he uttereth freely , and justi●yeth his so doing , as of a natural necessity : his case was sad ; his spirit was drunk up , ( ch . 6. 4. ) drunk up ( as he expresses it ) that he had none left to bear his troubles . the spirit of a man will bear his infirmity ( pro. 18 14. ) but ( alas ) his bearing spirit is gone , and nothing but a broken and burthened one is left in him : in this case , he says , i will not refrain my mouth ; i will speak in the anguish of my spirit ; i will complain in the bitterness of my soul ( ch . 7. 11. ) but his cpmpl●i●● i● to god , and not of god. as 〈…〉 my complaint to man ? and if 〈…〉 why should not my spirit be 〈…〉 ( ch . 21. 4. ) and yet , we may say of him in all this , as was testified of him in the beginning , in all this iob sinned not , nor charged god foolishly ( ch . 1. 22. ) altho' satan expected it from him . ( v. 11. and ch : 25. ) which indeed he would have done , had not god sanctified his sorrowful spirit : and preserved it blameless . vvhen nebuchadnezzar dreamed dreams , wherewith his spirit was troubled . [ dan. 2. 1. ] vve find this unsanctified heathen fret and vex , and require unreasonable things : the thing is gone from me i have quite forgot it ; yet , tell me the dream , and the interpretation , or ye shall be cut in pieces , and your houses made a dunghil . ( v. 5. ) so eager was he to be rid of his troubled spirit . but daniel thro' sanctification was of another temper in the like case . ( ch . 7. 15. ) i daniel was grieved in my spirit , in the midst of my body ( or sheath ) and the visions of my head troubled me . he then seeks for satisfaction from god , by drawing near to his angel ( v. 16. ) and though he say ; my cogitations troubled me , and my countenance changed in me . ( v. 28 : ) yet he was not in haste to be rid of it ; but i kept the matter in my heart ; namely , to be farther meditated upon , and to wait the issue : and indeed in all troublesome cases , this is the guise of a gracious and sanctified spirit . but of all other ins●ances , the great exemplar the lord iesus christ is most to be admired and imitated in his holy mournful spirit . his sorrow in gethsemane , when he approached near his passion , is thus set forth . he began to be sore amazed , and to be very heavy ; and saith , my soul is exceeding sorrowful unto death . ( mat. 14. 33 , 34. ) and what does he , but pray ? that this bitter cup ( as mathew ) or this hour ( of temptation ) as mark ) might pass from him ; and being in an agony be prayed more earnestly , ( luk. 22. 44. ) in this wrestling with god , his sweat was as it were , great drops ( or clodders ( of blood falling down to the ground . and yet , notwithstanding all this earnestness , it was with the greatest submission . nevertheless not as i will , but as thou wilt . ( v. 39. ) and thus much of the sorrowful cold spirit . 2. is that hotter spirit active and vigorous : this colder is dull and weak ; a dull spirit , or spirit of heaviness , as 't is call'd ( isa. 61. 3. ) the spirit of a man is the principle of his activity . it disposes him diligently to teach , ( as is before shewn ) and diligently to learn ; to make diligent search ( as t is expressed , psal. 77. 6. ) but this dull soul ( in it self ) is fit for neither . the spirit of man , is also the principle of his vigour , and helps to bear his burdens ; but this spirit is ( in it self ) a burden . the spirit of a man will sustain his infirmity ; ●ut a wounded spirit who can bear ? ( prov. 18. 14. ) 't is a weak and ●ainting spirit ; much like that , which was in the queen of sheba , when she saw the effects of solomons wisdom , she was even astonished , and there was no more spirit in her . ( 1 kin. 10. 5. this unsancti●yed is a pirtiful , base , and useless spirit ; incli●ing only to sottish sl●th and idleness ; it renders unapt to do , or receive any good . when they should teach , they are dumb dogs ; and when they should learn , they have a spirit of sl●mber and of deep sleep ( isa. 29. 10. ) and so proportionably in any other worthy affair . but if sanctified , its slowness makes the surer work ; takes time for good deliberation ; and helps to prevent much rashness and precipitance , which nimbler spirits are more liable unto . all slowness is not blameable ; some are duties ; as , slow to wrath ( prov. 14. 29. ) slow to speak . ( james i. 19. ) and where slowness of speech , is an infirmity ; yet this hinders not gods making use of such in very eminent service , as he did moses , ( exod. 1. 10. ) and as to the weakness of this spirit , it leads to dependance on gods all-sufficiency ; it is often an effect of great sorrow , by sorrow of heart the spirit is broken. ( prov. 15. 13. ) and the crack'd or broken spirit ( as before noted ) is very weak ; but sanctified it is accompanied with faith. and then it makes prayerful , in applications to god for help . hear me speedily o lord , my spirit faileth ; i have no strength of my own to bear up against the floods ; i will cry unto thee when my heart ( or spirit ) is overwhelmed ; lead me to the rock , that is higher than i. ( ps. 61. 2. ) 3. is that spirit bold , resolute and confident ; the colder one is timorous , and humbly yielding . 't is little in it self ; and commonly less in its own eyes : it designs no great things ; nor is fit for any great undertaking ; but is apt to shun all things , that appear any way dangerous . this , if unsanctifyed is a base pusitanimity ; a mean , poor , cowardly and creeping spirit : unfit for doing and notable good ; or suffering and considerable evil. such will never be martyrs for , or confessors of , any valuable truth . this spirit ( like issachar ) stoops under the burden , of every imposing and tirannical humour , without the least opposition , or resentment ; so as it will easily let go christian , or civil liberty ; and even tempt the proud to trample on their neck . it gives way , not only for a moment , a short time ( in matters , that will bear it ) upon prudent considerations ; but gives up for good and all ( as we use to speak ) without any consideration at all : the former is good fencing ; the latter is base cowardise , which opens a careless gap , that not only suffers , but invites trespassers . this spirit is a saddled ass , ready to be rid at pleasure ; and is most mischievous in a church , where are diotrephian spirits , and ruinous to a state , where tyranny would be playing pranks . such are men born to be slaves , for whose unreasonable yielding , their posterity will have cause to curse them . as to the performance of necessary duties , they always imagine lions in the way , and in the least appearance of a difficulty , they are ready to fancy insuperables , and thereby inhance discouragements ; so that they tremble , tho' it be , but at the shaking of a lea● , ( lev. 26. 36. ) i will send a faintness into their hearts , and the sound of a shaking leaf shall chase them ; and they shall flee , as fleeing from a sword ; and they shall fall , when none pursueth . to fear , where no fear is , is not only a iudicial misery , but it is also too often a sin , derived from unbelief , as against frequent commands ; fear not , neither be dismayed : fear not their fear , be not afraid of their faces , &c. and a sin ( it seems ) of the worst character , as ushering in the bedroul of abominable wickedness , in that denunciation ( rev. 21. 18. ) but the fearful , and unbelieving , and the abominable , and murtherers and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake that burneth . this spirit it self is not a sin , so far as it depends on natural causes ; 't is no evil for a woman to be less couragious , then a man ; or to be more afraid upon apparent danger ; but when fear is habituated , or acted by unbelief ; for ●hen it impeaches gods glorious attri●utes ; his mercy , truth , and all-sufflciency but if this little , low , and timorous spirit be sanctified , 't is exercised in a gracious humility , which aspires not to things too high ( ps. 131. 1. ) a contrite spirit , sanctifyed , is no base and contemptible spirit . 't is preferred and esteemed by wise men , directed by the holy spi●it of god , who teaches men to put a due value , upon the good of things , and persons . better it is to be of an humble spirit with the lowly , then to divide the spoyl with the proud. ( prov. 6. 19. ) he shall be far from contempt : a mans pride shall bring him low ; but honour shall uphold the humble in spirit ( prov. 29. 23. ) humility is a lovely grace amongst men ; it avoids quarrels , which pride and haughtiness of spirit commonly makes : it gives no offence , and removes the offences that are taken . yielding pacifyeth great offences . ( eccl. 10. 5. ) and as 't is acceptable to men , so it is well pleasing unto god. a broken and a contrite spirit o god thou will not despise , ( psa. 51. 17. ) not despise is a meiosis , yea he favours and approveth . the lord is nigh to them . — and saveth such , as be of ●●●●trite spirit . ( ps. 34. 18. ) this favour 〈◊〉 the more illustrates by setting 〈…〉 own excellencies . the great and 〈…〉 god regards the little and low spirit ; this is more than once shewn by the prophet isaiah . for thus saith the high and lofty one , who inhabiteth eternity ; i dwell in the high and holy place , and with him also , that is of an humble and contrite spirit ; to revive the spirit of the humble , and to revive the heart of the contrite ones ( isa. 57. 15 , 16. ) and ( ch . 66. 2. ) heaven and earth hath mine hand made ; but to this man will i look , even to him that is poor , and of a contrite spirit , and trembleth at my word . 't is not that poor , mean , spirit , that trembles at the shaking of a leaf ; or sinfully feareth man , whose breath is in his nostrils ; but he that feareth the lord and trembleth at his word . such an one shall not only be countenanced , and comforted , by god here ; but bountifully , and graciously , be rewarded hereafter ; 't is the first of the beatitudes ( mat. 5. 3. ) blessed are the poor in spirit ; for theirs is the kingdom of heaven . 4. is that hotter spirit an angry spirit , fermenting in zeal and iealousie : this colder is meek and wholly inclined to peace : 't is sheepish , lamblike , and inoffensive ; no great doer , and a quiet sufferer : 't is patient and silent in bearing injuries , and easily overlooks faults : it 's apt to think well of all , and in general , all its motions are calm and soft . this quiet , calm te●per , if unsanctified , hath its spring , only in bodily temperament , and worldly wisdom ; and then undecently bears oftimes , what it ought to shake off , with indignation . 't is indeed inclined to good offices , but still with earthly design . it does good , to receive good , looking for something again contrary to our saviours rule . ( luke 6. 45. ) 't is not the subject of anger , because it would not be the object thereof ; always accompanied with self-secking ; and its greatest design is to pass quietly thro' the world. 't is utterly indisposed for holy zeal , so as never to contend earnestly for the faith. nor will it plead gods cause , when wickedness is rampant , nor labour to restrain or rebuke ungodliness . this gallio-like spirit cares for none of these things . ( acts 18. 17. ) but wholly leaves men to their own course , without any religious controul . this was elies sin , for which both he and his family were severely dealt with ; god was angry with him , because he was not angry ●or god. t is a listless frame for affectionate duty ; dead hearted to and in , heavenly service ; a professor of such a spirit is but a cold christian , and will have but a cold entertainment when he comes to seek his reward . a true christian should be always furnished with a spirit , though not always use it : there is a time for necessary anger . and we should use our warmth of spirit , or forbear it , as occasion requires . what will you ? shall i come unto you with a rod ; or in love , and in the spirit of meekness ? ( 1 cor. 4. 21. ) this unsanctified softness of spirit , tho' it be thus useless and blamcable ; yet this must be acknowledged of it : that of all the worldly spirits 't is one of the best ; and as it does no good , so it does least harm and mischief . it may render a man a quiet and untroublesome neighbour , and tollerable member , of the common●wealth ; but still a sapless and fruitless branch in the church , ; and is far short of true christianity , whatever it professes . but if the meek spirit be a sanctified one ; oh! how excellent , how lovely and desirable is it ? how much does it conduce to brethrens living together in unity ? how many brawls and factions would it prevent ? it then ( when sanctifyed ) has another principal rise and end then was suggested by nature and circumstances . it then arises from conformity to the great exemplar ( isa. 53. 7. ) who was brought as a lamb to the slaughter : and as a sheep before the shearers is dumb , so opened not he his mouth vvh●n he was reviled , he reviled not again ; when he suffered , be threatned not ; but committed hims●lf to him , who iudgeth righteously . ( 1 pet. 2. 23. ) again , this is a fit spi●it to deal with sinners . restore such an one in the spirit of meekness . ( gal. 6. 1. ) 't is that which is peaceable with men , and pleasing to god ; and therefore is honourable , as an ornament . the ornament of a meek and quiet spirit ; which in the sight of god is of great price . ( 1 pet. 3. 4. ) surely god knows the true value of things , who hath put all worth and dignity into them . this is a proper gospel spirit , very much for its honour , and promoting its interest in the world : it oft-times holds the hands and stops the mouths of its adversaries . that rebuke of our saviour to those sons of thunder , ( iames and iohn ) when they would have fire from heaven upon the samaritan village . ( luke 9. 55. ) intimates the true and genuine gospel . spirit ; ye know not what manner of spirit you are of : you are not spirited as you should be : the spirit you have is a chollerick , revengeful spirit , and you know it not : or , you know not what spirit , you should be of , as my disciples : the spirit of elias ( under which you would cover your passions ) has done its preparatory work in iohn baptist ; but now the evangelical-spirit hence forward ; is quite another thing ; 't is full of meekness , sweetness , and gentleness of mind ; which by your present talk , you seem little to understand ; you ( as my disciples ) do profess to be of the gospel-spirit ; but alas , you have it not ; you know not what spirit you are of ! and thus much of the two opposite spirits , the hot and the cold. we come now to the mean , between them both ; which of all the natural spirits is the most curious , desireable , and best manageable , to every good purpose . therefore 3. some men are of a more temperate spirit , which is cool in respect of the heats ; and warm , in respect of the chills of spirit , in the former two extreams . all the conveniencies ; of those it has , without their inconveniencies ; this is the well-balanced spirit , that moves evenly , smoothly , and firmly ; the vessel of due proportion , betwixt hull , and sayl , which usually well arrives at its intended port. 't is the faelix temperies of the philosophers , that naturally disposes to , and adapts for , general vertue . 't is best enabled to use its own abilities ; and manage its own powers , whether intellectual or volitive to the best advantage . 1. intellectual by a moderation , and order of thoughts ; of a sufficient heat to excite them , and yet of coolness enough to govern them , and their effects , which otherwise might be exorbitant . 't is not the dull soul , that thinks not intensely of any thing ; nor the phantastick air , that huddles , and is precipitant in all things . but it is such a well composed spirit , as indeed quickens a man to act , and yet renders him sober , and deliberate , in all his actions . hence arises wisdom and prudence in matters , and a firm iudgment , that will not suffer it self to be biassed or disordered by any unruly passions ; but governs them by reason ; and brings and keeps them in their due subordaination . whence follows 2. the volitive powers are well used , and ordered by such a moderate spirit ; the will is benign , and the passions regular . the will , and all the powers under its commands are disposed to subjection unto right reason . hence this spirit is apt to be well governed in the man ; that has it ; and thereby renders him more fit to govern amongst other men in the world ; from both which it may be denominated a spirit of government . of this brave spirit was titus vespasian , who from thence was called ( humani generis deliciae ) the delights of mankind . faithfulness , candour , beneficence , and all other things that are excellent ( so far as nature can go ) have their derivation from this spirit ; because it is not so liable to the infirmity of unruly passions , which is the natural cause of all the contrary vices . yet if this rare and excellent spirit , which is so very good in it self be unsanctify'd and corrupt ; 't is all as bad , if not worse , then the rest. corruption of the best is worst . for 1. it s wisdom and prudence , if unsanctifyed , is ( at best ) but worldly wisdom , and imployed wholly to serve worldly interests : but it seldome stops there ; for it commonly proceeds in a way of enmity against god and goodness ; and becomes too often a devilish policy . if the enemies of the church be men of this spirit , they are most dangerous : 't is the men of this temper , that are the achitophels for mischievous counsels . the hot spirited huffs , and hectors , may have as great an enmity , which they often shew in a storming rage ; but their vehement passions do oft-times deprive them , of a discreet consideration , whereby they overshoot themselves , and miss their designs . the smooth-bootes that look demure , who can think and contrive , and are not in over-great haste ; the wolves in sheeps-cloathing ; ( in a word ) the close and undiscerned hypocrites ( who by means of this moderate spirit , may more easily so be . ) these are the dangerous enemies ; these under their seeming vertues , have advantage to act their secret vices . lyons by roaring , may terri●ie the sheep into their safefolds , while the slie foxes ( by surprise ) do devour the flock . as to the spirit of iudgment , and government unsanctified ; 't is that which maketh nets and snares , and perverteth jugdment in the gate . 't is not the bawling sollicitor , so much as the subtile judge , that frames mischief by a law , ( psa. 94. 20 ) and cover it over by a plausible pretence . not the clamarous multitude , so much as the cunning high-priests , that do violence to the law , and pollute the sanctuary . ( zeph. 3. 4. ) 't is they , that say , vve have a law , and by our law he ought to die. ( ioh. 19. 7. ) thus they turn judgment into hemlock , and make the ordinance of god minister to their lusts and passions . 2. it s calmness of vvill , and moderation of affections , with those seeming ver●ues , that attend it , all are nothing so , as they do appear , but are evil , and subservient thereunto . evenness of mind unsanctified renders a man but a gallio , caring for none of these things ; not concerned about the greatest interests of their own , or others souls : this is that odious lukewarmness which god will spue out of his mouth . ( rev. 3. 16. ) again , benignity , generosity , and candour of spirit , if unsanctified , is , ( as mr. fuller calls it ) the bad-good-nature , which is commonly , and most abused by parasitical hang-byes . such men are led by a thred ( not like ariadne's clew , out of , but ) into continual dangers . th● gallantly follow trappanning , and deceitful guides , to do mischief ; like the men , that followed absa●om in their simplicity , and they knew not any thing of his designs . ( 2 sam. 15. 11. ) these are oft impos'd upon ; and made tools , and implements , in mischievous and ungodly projects , for want of gracious wisdom . on the same account of bad●good-nature , they are apt to spare and favour , even vvickedness in men ; and indulge them in their corrupt ways . they are apt to be prodigally bountiful , to such as they should rather frown away . ( prov. 29. 23. ) the north-wind driveth away rain ; and so doth an angry countenance a backbiting tongue . lastly , as to the fidelity and stedfastness of this natural spirit , if unsanctifyed , it fits men to keep the devils counsel ; he heareth cursing , and bewrayeth it not . ( pro. 29. 24. ) a thief may trust him with his stollen goods . alas he is mislead by false names and notions of things , and ●he clea●●● immoveably to them : as for instance ; an oath , to which he will stick , tho' it be but a bond of iniquity , ( contrary to the very nature of an oath ) truth and trust he so looks upon , under the name of moral vertues , that he forgets the christian duty of not bei●g parta●er in other mens sins . so also , in friendship , which ( through his candour ) he often strikes with the enemies of god ; he then thinks himself obliged to be faithful in all things to these his friends ; tho indeed true friendship is only in vertue ; and other friendship neither ought to be begun , or continued : shouldst thou help the ungodly , and love them , that hate the lord ? therefore is vvrath upon thee from the lord. ( 2 cor. 19. 2. ) these firm spirited , are the unhappy men , who being once ill-engaged , are hard to be reclaimed : they will persist , tho' against the very edge , and prickles of cons●ience , and convictions : they scorn to forsake their colours , tho' it be to come under christ's banner : there is no hope to perswade ; no ; for i have loved strangers , and ( i 'le never be a base changling or turn●coat ) after them will i go . ( jer. 2. 25. ) thus this noble spirit is abused ; thus its silver is become dross ; and those seeming vertues , which use to glitter therein , are no more than ( as austin calls the heathen morals ) splendida peccata ; meer gloworms and fire flies to the sight of a moon-ey'd world. but if sanctified , if light and heat be put into them by the baptism of fire , how do the excellencies of this spirit excel themselves ? this governable spirit is under a twofold government ; that of our own , and that of god too . this fortified spirit has a double guard ; that of our discretion , and that of gods grace . let us take a view of this spirit , as regulated by , and set forth in , the scripture . 1. 't is a temperate spirit ; not cold or lukewarm , but governably cool . in ( prov. 17. 27. ) we have ( in this respect ) its character , and its commendation . he that hath knowledge , spareth his words ; and a man of understanding is of an excellent or ( as in the margin ) a cool spirit . by knowledge and understanding in scripture ( and frequently in this particular book ) is meant gracious wisdom , and sanctified knowledge : 't is this that truly tempers the spirit to be excellently cool ; and enables it to govern it self and its astions ; yea ; and that unruly little member , the tongue , which in hot , and gun-powder spirited men is oft-times inflamed and set on fire of hell. ( james 3. 5 , 6. ) 't is a spirit of government , both passively and actively . 1. passively ( or fit to be governed ) which gives commendation to the man that has it , beyond the triumphs of a conqueror . he that ruleth his spirit is better , than he that taketh a city . ( prov. 16. 32. ) fortior est , qui se ; quam qui fortissima vincit . that 's the brave man , that rules his spirit ; he has the brave spirit , where 't will rules be . the cold spirit is too slow and heavy ▪ ●o follow the dictates of regulated reason , unto any considerable effect . the hot spirit over-runs it , and ( of the two ) is the most ungovernable . the hasty and disordered spirit is chi●fly denominated unruly , which often exposes a man to dangers , as an unfortify'd city . ( prov. 25. 28. ) he that hath no rule over his ( royled and ruffled ) spirit , is like a city , that is broken down , and hath no walls . the moderate spirit sets discretion in the government of his affairs ; but the hasty spirit ( not taking time to consider , what is to be done upon the present emergence ) exalteth folly ( prov. 14. 20. ) to the same effect is that comparison ; the patient in spirit is better , than the proud in spirit ( eccl. 7. 8. ) which is explained and applied , in that caution . ( v. 9. ) ●e not hasty in the spirit , to be angry ; for ( proud ) anger resteth in the bosome of fools . the moderate spirit is well compact ▪ and firm , which keeps foll● from breaking in , or out ; but the immoderate both admits , and discovers folly , in all its actions ; and most easily and commonly in the tongue . a perverse tongue is ( i. e. ) betokens and declares ) a breach ( or disorder ) in the spirit . ( prov. 1● . 4. ) this cool and temperate spi●it inclines to wisdom , observed in daniel , by the babilonia●s , who re●ommend him for it to nebuchadnezzar , ( dan. 5. 12. ) an excellent spirit , and knowledge and understanding , was found in him●to dissolv● doubts ( or untie knots . ) and for this he was advanced ; because an excellent spirit was in him ( ch . 6. 3. ) now here we must remember , that in scripture phrase , the excellent spirit , is in the margin read , the cool spirit , ( as is before noted . ) it seems daniel was a man of temper , even in their observation , who could not discern his grace ; 't was his prudence , and not his piety , that they took notice of ; and tho' ( ch . 4. 8 , 9. ) the spirit of the holy gods was by those heathens acknowledged to be in him ; yet , it was not his sanctification by the spirit of the 〈◊〉 god , which they meant ; but ( according to their manner ) whatever trans●●nded the common course of men , they 〈◊〉 wont to diesy . daniel had indeed ●●traordinary assistance from god for re●●●ling secrets ; but this help was above 〈◊〉 cognizance ; they only observed such excellency of his spirit , as manifest●● it s●lf in his covers amongst them ; for which also the king thought to set him ove● the whole realm . ( ch . 6. 3. ) that phrase in ( iob 20. 3. ) the spirit of my understanding causeth me to answer . signi●●es not ( i think ) his understanding faculty ; but rather , that moderation and government ▪ of his spirit , whereby he was enabled ( without disturbance ) to go on in discourse of the matters that were before them ; as if zophar had said , i have heard the check of my reproach ; but it does not so disturb the order of my thoughts , that i cannot have my wits about me ; no , no , i know well enough , what to say ; i have still an understanding ; because a well-governed spirit , that is not hurried by provocation ; i can rule my own spirit , tho' not your tongue ; and therefore i can answer what is meet : the spirit , that accompanies another mans understanding , might ( perhaps ) silence him from any prudent reply , but the spirit of my understanding , ( or , that spirit which accompanies it ) causeth me to answer . and thus 't is a passive spirit of g●vernment , or , a spirit to be governed . 2. it is also a spirit of government , active ; or it is most fit to rule in the world . so thought darius , when he thought to set daniel over the whole realm . when moses prayed for a successor to lead the people into the land of promise ( numb . 27. 16. ) he does it in these very suitable words , let the lord , the god of the spirits of all flesh , set a man over the congregation ; the answer to this prayer is ( v. 18. ) take thee ioshua the son of nun , in whom is the spirit , namely , which thou desirest : he has excellent qualifications , as a man ; but lay thine hand upon him , as a consecrating act to the work , and i will follow it with a special blessing ; he shall have from me somewhat above meer man ; he has a brave sptrit already ; but i will give him farther additions in and by she . laying on of hands . this is mentioned , ( deut. 34. 9. ) ioshua was full of the spirit of wisdom ; for moses had laid his hands upon him ; and they hearkened to him ▪ it gave him authority , as well as qualificatious ; he was before a choice vessel , and now a chosen vessel ( the like as was said of paul. ) not that god needs any excellencies of men ; yet because 't is his good pleasure , to deal with men after a humane manner , he commonly ( in providence ) suits , and singles out , persons , apt for the work , to which he does design them . when god promised to shew mercy to the remnant of israel ; 't is said , ( isa. 28. 5 , 6. ) in that day shall the lord of hosts be for a crown of glory , and for ● diadem of beauty , to the residue of his people ; and for a spirit of iudgment to him that sitteth in judgment ; and for strength to them , that turn the battle to the gate ; whe●●e the word [ for ] signifies either , as much as , or instead of , and then it imports , that a spirit of judgment is fit for judges ; as strength and courage is for souldiers : or else it signifies the same with that ( ch . 1. 26. ) i will restore thy iudges as at first , and thy counsellors as at the beginning ; that is by raising up either in providential dispensations , or special qualifications , men , that should b● repairers of their breaches , and restorers of paths to dwell in ; ( ch . 58. 12. ) from all which it appears , that this moderate spirit is not only apt to be governed ; but also it is fit to rule and govern in the world ; because of the wisdom and discretion , that is used to accompany it ; especi●lly when it is sanctified and over-ruled by god. as to that general vertue , in respect to the will , or volitive faculty , to which it is adapted , as the philosophers ( faelix temperies ) happy temperament ; by sanctification , these moral vertues become true graces . in heathens , where is no sanctification , yet , if god excites their spirits , they become eminently serviceable . so cyrus , who was of a generous noble temper in himself ; yet how much did he act above himself , when god stirred up his spirit ( 2 cor. 36. 22. ) the lord stirred up the spirit of cyrus king of persia ; upon which he issues forth a noble proclamation . ( v. 23. ) it was cyrus his spirit , tho' stirred by god , and inclined to this special service . but where sanctification renews the whole man ; and gives new principles and ends in all their actions ; the whole nature of their laudible atchievements is also changed ; so that , their natural spirit of candour becomes the character of a blessed man , in whose spirit there is no guile . ( psal. 32. 2. ) their fidelity comes from that faithful spirit , which ( on just occasion ) concealeth the matter , and is commended for it . ( prov. 11. 13. ) their moderation of affections is also from a principle , that , not only restrains ( as heathen morals do ) but mortifyes the affections and lusts. ( gal. 5. 24. & col. 3. 5 ) their firmness is farther fortifyed by might in the inner-man ; ( eph. 3. 16. ) whereby they are stedfast , unmoveable , always abounding in the work of the lord. ( 1 cor. 15. 18. ) for , if their well-considered reasons do fix their purposes ; much more will their well-grounded faith establish them . in a word ; it s own nature is lovely ; but grace super-induced renders it most exemplary , amiable , and useful in the world. and thus , we have done with the diversity of spirits that are in men . the hot , the cold , and the moderate ; how they differ in themselves , and how they are farther differenced by natural corruption , or sanctifying grace . we shall now reflect upon what has been said ; and with some few practical inferences conclude the present discourse . inference 1. and by considering well the many scriptures , that have been alledged , we may fairly see , that 't is no strained notion , which is the design of this present treatise . it must indeed be acknowledged , that in many of those scriptures , the word [ spirit ] may be taken in some of the common senses put upon it . as for instance ; it may be taken for the soul in general ; and in some , for the inward part , as an expression of sincerity : but to take it for the higher faculties of intellect and will ( as the rational part , contradistinct from the soul , or from the liver ; this , tho' it be the most common and approved interpretation of this text ; i must confess i do not see sufficient reason to allow it . i do not find ( to my understanding ) the word so taken in any other scripture : and therefore i take it to be , but a strained sense , and thought of , only for this particular place , because of some difficulty , that appeared therein . 't is true indeed , there is one scripture usually alledged ( heb. 4. 12. ) wherein soul and spirit are distinguished one from the other : of which place dr. smith in his portraiture of old age hath discoursed , and laboured to evince , that spiri● , there signifies the superiour faculties of man ; and soul , the inferiour . this discourse of the doctor 's was considered in a former draught on this subject ; which now , because that ingenious gen●leman is some years since gone to his rest , i think fit to omit , only he , that has leisure may compare what is there said , with what we have said of the same scripture in the beginning of this discourse , and then judge as he sees meet . and as for the many other places quoted , wherein mans spirit is mentioned . ( on which i now desire you to reflect ) i suppose you will judg with me : that they may ( for the most part ) be very genuinely understood in our sense ; and that the interpretation of those scriptures will , according to our proposed sense , be very currant . 2. we may also hence in●err ; that 't is unjust and unchristian to cen●●re a●d cond●mn men for their humane spirits : to blame the diversity of them , is to quarrel gods work of creation , or providence . why hast thou made me ( or him ) thus ( rom. 9. 20. ) for natural temper , and modification of it , by outward circumstan●es is more dependent on his will , then our industry . we should rather observe how all this variety of spiri●s may be made eminently servi●●●ble ; for that every spirit has its particular natural excellency ; tho' all have not that , wherein thou ( perhaps ) mayst peculinly excel . one servant of god is chearful , and sings at his work ; another goes sadly and carefully about it , for fear of miscarriage ; yet both may be good , and faithful servants , and neither shall lose his reward , but enter into his masters joy. surely the manifold wisdom of god would not be so well made known by the church in many respects ; ( as eph. 3. 10. ) nor the manifold grace of god. ( 1 pet. 4. 10. ) if every man ( having diversity of gifts ) did not so minister , even as he hath received the gift . in the ( 1 cor. 12. ) is a large discourse of diversities of gifts ( v. 4. ) administrations , ( v. 5. ) operations , ( v. 6. ) all by the same spirit ; and all tending to the same holy ends , gods glory , and the churches good . the following verses set forth the church under the parable of a humane body ; wherein every member has its peculiar ability and use ; so as the eye cannot say to the hands , or the head to the feet , i have no need of you ; ( v. 21. ) but all are servicea●le in their place and kind . this ( he says ) he wrote , that there should be no schism ; but the members should have the same care or regard , one for another . ( v. 25. ) if this were well considered , and a charitable estimate made , of every mans several spirit or genius ; it would much advance love , unity , and mutual honour , among christians ; remove that censorious , offensive , and froward temper in many , that doth so much disturb peace and tranquility , both in church and state ; and incline every man to think and say , if i excel any man in some things , he may excel me in many more . use 3. we may hence also learn , who can reform , and ( being reformed ) preserve the spirit of man ; even he , and only he , that formed it ; that stretcheth out the heavens , and layeth the foundation of the eart● and f●rmeth the spirit of man within hi● ( zech. 12. 1. ) this may indeed be u●derstood of the soul , as one of the en●●nent works of god , and so is here rec●●oned among them . the like may 〈◊〉 said of that , father of spirits . ( heb. 1● 9. ) and that ( in isa. 57. 16. ) the spi●●● should fail before me , and the souls which● have made ; spirit and souls may be take● as put exeg●tically ; yet , if you conside● what follow , ( in that zach. 12. 2. ) i 〈◊〉 make ierusalem a cup of trembling , to 〈◊〉 the people round about , when they shall be 〈◊〉 the fire . ( v. 3. ) a burthensome stone 〈◊〉 all the people , gathered together against 〈◊〉 and ( v. 4. ) smite every horse with ast●nishment , and his rider with madness . 〈◊〉 ( i say ) considered , seems more to favo●●our sense . as it the prophet had sai●● the malignant spirit of wicked men 〈◊〉 set against gods people ; but the for●●er of spirits can quickly confound the● can dash and break them , be they as 〈◊〉 as the horse rushing into the battle ; 〈◊〉 can soon fill them with astonishme●● and promises so to do . now if he can thus over-rule the sp●●rits of the wicked ; he can as well reg●●late the spirits of his elect ; casting 〈◊〉 imaginations and every high thing , that exalteth it self against the knowledg of god , and bringing into cap●ivity every thought to the obedience of christ. ( 2 cor. 10 5. ) thus the high spirits ( who are like hills ) are pulled down . and the mean , low spirits ( like to valleys ) are lifted up ; yea , the crooked and rough spirits , shall become as a straight and plain place , to prepare the way of the lord , and make his paths straight . ( isa. 40. 4. ) this sense is agreeable to the covena●● made with christ for his people , ( isa. 42 5 ) where gods. titles are much like those in zechary ; who created the heavens , and spread forth the earth ; h● that giveth breath unto the people upon it ( there 's their natural life ) and spirit to them that walk therein . ( this i take to be their moral life , or conversation among men , to which the spirit , we now speak of , does very much conduce ) he gives the spirit , temper , or inclination not only as a gift of nature , but as an eminent gift of sanctifying grace , whereby they walk uprightly in the earth . inference 4. hence also will naturally follow 〈◊〉 exhortation of the apostle , ( eph. 4. 23. ) be ye renewed in the spirit of your min●s . this means not , that you should hav● new powers , or faculties natural ( wh●ther superiour or inferiour ) but new inclinations , new dispositions ; the spirit of the mind , cannot be here new intellec●s , or new wills ( which some would ha●● to be the spirit of man ) but new lig●● in the understanding , new bent in th● will ; this is to have new spirits of the mind , by sanctification . in the old man , they were corru●● , according to lusts ( v. 22 ) but in th● new man ( v. 24. ) after ( or according to ) god , they are created anew 〈◊〉 righteousness , and true holiness . this ●●ho●tation [ be ye renewed ] does no● suppose in man a power of self-renov●tion ; or require of man , that which must be done by god , if ever done ; but it requires , that man should do ▪ what in him lyes , to regulate , and o●der his spirit or inclination : it require● our endeavour ( to the best of our a●●lities or means ) to reform our spirits , where they are apt to be exuberant ; and bring our reasons to act , in subordaination to god in the renovation of them . and after all ; because our endeavours in themselves ( in this matter of governing our peculiar spirits ) we see by daily sad experience , they do , and will miserably fall short of effect , therefore to invocate divine assistance , and influence , that the work may be accomplished ; ( as we shall again touch in the end. ) of these endeavours in subordaination to gods working a chief one is , 1. to discover and know our own spirits ( gnothi seauson ) know thy self , was ( i think , in this respect ) meant by the ancient morallist . in this respect also ( as to the general ) was that caution of the prophet ; ( mal. 2. 16. ) take heed to your spirit ; tho' it was there applied to a particular case . and our saviours rebuke to his disciples . ye know not , what manner of spirit , you are of , ( luk. 9. 55. ) referrs to the same matter ; namely , that men should be well acquainted with their own spirits , and inclinations ; so will they be better enabled , to resist sin , and address to duty , in which two , consist● that renovation of their spirits , to whic● they are exhorted . 1. to resist sin ; that you may kee● your s●lves ( like david ) from your ini●quity . ( psal. 18. 23. ) know and beway● your infirmity ; that particular breach i● your spirit ; ( prov. 15. 4. ) wher● th● devil can most easily make his assaults and entrance . in the spiritual warfare of the so●l , corruption in general is a treacherou● party , within the garrison ; but the mos● active and dangero●s traytors of that party ; are ( as it were ) by name particularly discovered , and brought forth , by a due study of our own spirits . the blameless in the text notes , where the blameable is usually to be found . 2. to address to duty , that we may be more eminently serviceable to god and men in our generation . then are men most servic●able when their spirits are suited to their business ; and therefore a fit choice of callings in general , may much depend on the knowledge of our spirits . when other men make a choice for an affayr if they act prudently , they view 〈◊〉 spirits of their candidates . so the apostle ordered the primitive christians 〈◊〉 ●o . ( acts 6. 3. ) look you out among 〈◊〉 seven men of honest report , full of the holy ghost , and wisdom , whom we may appoint over this business . every believer was not qualified for the service . every godly minister was not so fit to be sent to the phillippians , as timotheus ; 〈◊〉 whom 't is said , i have no man like minded who will naturally care for your 〈◊〉 ( phil. 2. 20. ) now as the electors , do regularly ●ind mens spirits , so much more should 〈◊〉 elected , in their acceptance of employments , to which they are chosen . the 〈◊〉 of this care makes many to vent●●● on depths beyond their stature ; burdens beyond their strength : like the ridiculous aspiring of the bramble ( in ●●thams parable , iudg. 9. 15. ) to be king of the whole forrest ; come ( says the silly shrub ) and put your trust in my shaddow . some are imposed upon , by others hypocritical flattery ; and they again impose upon themselves , by their carel●●s self-conceit . some are over-valued by th● esteem , that the partial love of their friends do put upon them : passions are violent , and commonly over-lash : love thinks all excellent , and hate thinks nothing good . a mans own prudence , should rather guide him than others mistaking affections . and truly , in those things wherein others may be greatly deceived ; a man , who is well acquainted with his own spirit , may rightly , and easily inform himself . this is not said , that men should only contemplate their own infirmities ; for then no humble , honest man would ever be employed ; all such would be ready to answer with moses upon a great , and illustrious call ; i am not eloquent ; i am slow of speech ; i pray thee send by the hand of him , whom thou wilt ( or marg : shouldst ) send . ( exod. 4. 10 ) or with holy , humble ieremiah ( ch . 1. 6. ) ah lord — i cannot speak , for i am a child . but the meaning is ; every man ( prudently allowing graynes for humane infirmity ) does , or may ( by the study of his own spirit ) know , what in some ●●asure , he is good for ; and should ac●●●dingly apply himself to business . as 〈◊〉 is true ( on the one hand ) what is con●●●●ed in that old proverbial rithm . ●emo adeo est tusus , quinullos serviat usus . 〈◊〉 is so good for nothing , but may be us'd in something and 't is as true ( on the other hand ) 〈◊〉 omnia possum●s omnes . we are not all 〈◊〉 for every thing . invita minerva , a 〈◊〉 genius will never do noble●● ploits . and thus much of knowing our spirits . ● . but when we know them , and 〈◊〉 labour●d to govern them according 〈◊〉 our best discretion and ability ; 〈◊〉 then finding an insufficiency in 〈◊〉 selves , well to manage those head●●●ong , and impetuous things : we shall 〈◊〉 cause ( besides our own endeavours , 〈◊〉 our own spirits ) humbly , earnest 〈◊〉 and continually to crave assistance 〈◊〉 on high ; that god by his ●●●ctifying grace would do that for 〈◊〉 which our natural powe● will never be able to compass for our selves . not to expell our natures ; but to order and govern our natural dispositions and inclinations , as may be most for his glory and service ; and so for our own comfort and advantage . we should incessantly pray for our selves , the same which the apostle here does for the thessalonians . that we may be wholly sanctified , and that our whole spirit , both soul and body , may be preserve● blameless to the coming of our lord iesus christ. i have done ; and shall conclude this discourse , with that frequent benediction of the same apostle : as to timothy , ( 2 epist. 4. 22. ) the lord iesus christ be with your spirit . which is the same in sense with that to the galatians , ( ch . 6. 18. ) and philemon , ( v. 25. ) th● grace of our lord iesus christ be with your spirit . amen . finis . advertisement 〈◊〉 little treatises formerly published by this author . ● . the little peace-maker , discovering foolish pride the make-bate ; from 〈◊〉 13. 10. only by pride cometh con●●●ion ; but with the well-advised is wis●●● . ● . the way of good men , for wise 〈◊〉 to walk in ; from prov. 2. 20. that 〈◊〉 mayst walk in the way of good men , 〈◊〉 keep the paths of the righteous . ● . debts discharge , being some consi●●●ations on romans 13. 8. owe nothing 〈◊〉 man , but to love one another . ● the gaming humour considered and ●●proved , or , the passion-pleasure , ex●●sing mony to hazard , by play , lot , 〈◊〉 wager . exami●ed . there are also two little things in english meeter . the one , meditations on the history recorded in the first fourteen chapters of exodus . the other , the ark , its loss and recovery ; being like meditations on th● beginning of 1 sam , the true knowledge of a mans owne selfe. written in french by monsieur du plessis, lord of plessie marly. *and truly translated into english by a.m.. mornay, philippe de, seigneur du plessis-marly, 1549-1623. 1602 approx. 169 kb of xml-encoded text transcribed from 130 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a07786 stc 18163 estc s103514 54532267 ocm 54532267 3672 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. a07786) transcribed from: (early english books online ; image set 3672) images scanned from microfilm: (early english books, 1475-1640 ; 716:14, 2125:14c) the true knowledge of a mans owne selfe. written in french by monsieur du plessis, lord of plessie marly. *and truly translated into english by a.m.. mornay, philippe de, seigneur du plessis-marly, 1549-1623. xenophon. memorabilia. munday, anthony, 1553-1633. [22], 215, [23] p. printed by i.r. for william leake, at the signe of the greyhound in paules churchyard., london : 1602.. a.m. = anthony munday. signatures: a-l¹² (first and last leaves blank). printers' device on title page (mck. 341). includes "a dialogue of the providence of god, written in xenophon, his firste booke of the deeds and sayings of socrates" [i.e. the memorabilia]. bound and filmed following 6832.65. imperfect: tightly bound; copy at 2125:14c lacks a-b₇, and b₁₁; copy at 716:14 lacks l₁. reproductions of originals in: folger shakespeare 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 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utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng soul -early works to 1800. man (theology) -early works to 1800. human physiology -religious aspects -early works to 1800. spiritual life -early works to 1800. 2005-12 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2007-04 ali jakobson sampled and proofread 2007-04 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the true knowledge of a mans owne selfe . written in french by monsieur du plessis , lord of plessie marly . ❀ and truly translated into english by a. m. at london , printed by i. r. for william leake , at the signe of the grey-hound in paules churchyard . 1602. aduenturez et marchez auant . coat of arms or blazon to the right vvorshipfull , maister iohn swynnerton , esquire : and to the most vertuous gentlewoman his wife : all happines to them & theyrs in this life , and in the life to come hartilie wished . this excellent treatise , ( right worshipfull ) beeing written in the french tongue , by that honorable and learned gentleman , monsieur du plessis , appeareth by his owne words , to be doone for the reformation of a mightie atheist , who stood stifly against the knowledge of god , & verie deepe disgrace of religion by him dailie committed . in regard whereof , albeit hee had commended to him his learned labour of the truth of christian religion , ( able enough to stop the impious mouth of any blasphemer whatsoeuer : ) yet he was the rather induced this way to deale with him , because by laying open the knowledge of a mans owne selfe , and the seuerall admirable testimonies hee carrieth about with him , gods omnipotent glory might the more plainly be approoued , the immortalitie of the soule no way be able to be denied , nor the truth of gods religion & his prouidence be at any time doubted of . if wee looke vpon any curious picture drawne to the life : wee immediatly conceiue , that the same was the work of some rare and artificiall painter . if wee gaze vpon the goodly monuments and stately erected pallaces , full of arte , industry , & many exquisite perfections : wee presently apprehend , that some ingenious maister was the contriuer thereof , and that it proceeded from a skilfull workman . if discretion , in censuring of these and such like things , dooth so sway our oppinions : what can wee then say , when beholding the world , and attayning to the knowledge of wonderful thinges therein contained , but that perforce wee must confesse and acknowledge , an higher cause and especiall creator of them all ? let vs come then to microcosmus , to the little world man , and enter awhile but into this kinde of consideration . wee cannot be so absurd and blockish , but that we will graunt he had a beginning , a cause from whence he came , that it was not possible for him to make himselfe , but must needes come into the world by the help & meanes of some other . this very consideration , guides vs to acknowledge a father and mother , frō whose loynes we proceeded , & that from them wee had the benefit of life . arising thence by further gradations , wee attaine to intelligence of our predicessors , & iudge by them as of our selues : that they had an originall as we had , and were not the first men in the worlde , but ascending vp still from father to father , wee shall finde in the end one father of vs all , & that from him we had our first beginning . concerning that first father of vs all , hee must also descend of one , or el●e bee eternall , or come of some matter like to god , or at the least be god himselfe . which because he could not be , hee must needes haue some beginning , & be borne after some other sort , then they that did descend of him : wherein what can wee otherwise say , but that the creator of the whole world must needes be his father ? from this beginning wee can climbe no higher , but there of necessity must stay & conclude : that this first creator of nature was without beginning , and because we shall else haue no place to rest at , confesse him to be infinite and eternall . thus the creature leades vs to finde out the creator , and proceeding from one essence to another , attaines at last to the first essence , endlesse & euerlasting , as the spring and originall of all in generall , to wit , the almightie and omnipotent great god. hauing thus attained to the knowledge of god by the creature , let vs nowe proceede to learne to know what the creature is : which beeing the whole scope and argument of the treatise following , i will leaue the whole case to be resolued thereby , as beeing therein handled at full and very learnedly . now my humble sute vnto your worship is , that in regarde of some breach of promise , concerning my paradox apologie , which long since you should haue had , but that the troubles of the time , & misinterpretation of the worke by some in authoritie , was the only cause why it went not forward : that you would please to accept of this excellent labour , not as in discharge of that former debt , because it being againe restored me , shall shortly come to aunswer for it selfe , but rather to looke with the more fauourable regard on this , first for the honorable frenchmans sake , whose workes doe carry no meane commendation through the vvorlde : and next , for the vnfained affection i beare you , deuoting my best abilities of studie to your kinde patronage , so please you but to grace them with fauourable acceptance . the treatise against atheisme , written by the same author , to the same person , and annexed to this learned labour of his , beeing likewise so lately come to my handes , i will ( by gods assistance ) finish with what expedition i may , and entitle it to the kinde entertayner of this former , as beeing a booke most needfull for these times , wherein neuer enough can be sayde or written of that argument , so mightie is the multitude of blasphemous atheists , and so dangerous their proceedings to gods high dishonour . i am loth to be troublesome by tediousnes to your worship , because to the wise and iuditiall , i know a word is sufficient : the worke , my selfe , and what i can beside , i prostrate to your gentle interpretation , wishing to you , the vertuous gentlewoman your wife , & hopefull issue , all those hapepie blessings that this worlde can or may affoord , & after the finishing of this frail-terrestriall pilgrimage , a full measure of eternall tranquilitie in the land of the liuing . your vvorships in all trunesse of affection , an : mundy . to the reader . by the iudgement of the best and learnedst philosophers , as also by some apparant proofe in our owne selues , wee finde , that our affection or desire after any thing , is a quality proper & peculier to the soule : for from it onely are our affections deriued , and thereby are we led to the prosecution of whatsoeuer we can most couet . now , all our longings and desirous appetites , are not euermore for the best , albeit in our fraile iudgements it may carry a wel seeming likelyhoode : but too often we finde it by wofull experience ▪ that we haue no greater enemies then our owne affections , nor fall into heauier daungers , then those we are led to by our owne wilfull follies . to runne into particularities of our seuerall appetencies , as some after honour , others after riches , others after temporarie glory or applause , and others after vaine & friuolous pleasures : would require a larger discourse then this whereto i am limitted , and i should but follow the olde track of custome , which almost is handled in euery tractate . yet we find the nice natures of some to be so scrupulous , that when the liuer-veine of theyr corrupted opinions is but toucht a little , not launced or let blood for the better safety of their health : they fall into such extraordinarie fits , or rather frenzies , that no men are more condemned , then they that can soonest cure them , nor worse entreated , then such as best loue them . and what is the maine impediment in those teachie humorists , but only a mighty assurance and ouer-weening of their own knowledge , and skilfull reach in all thinges whatsouer ? whereas if theyr capacity of knowledge were brought to the true touch indeede , it would euidently appeare that they know nothing at all , at least not what they ought to know , and would best of all become them to haue knovvledge of . the ambitious man pretends to know what honour & height of dignity is ; yet findes his knowledge to be meere ignorance , vvhen the miserable downfall from his expectation , teacheth him ( too late ) that a meane estate had beene much better . the greedy scraping money-monger perswades himselfe , that his knowledge in managing of worldly commodities , and battering for best aduantage by bargayning , is as much as is needfull and necessarie for him to be acquainted withall , and that , that is the onely reall substance of knowledge indeede : but when he finds by som crosse & change of the world , as either losse at sea abroade , rapine of theeues at home , or some other casualtie ( vvhereof there vvanteth no aboundance ) that this vvorldlie knowledge is indeede but witlesse folly , then hee can cry out with the philosopher , that hee had much witte , but no knovvledge . the like might be said of the proude , enuious , wanton , epicure , &c. all of them coueting no other kinde of knowledge , but what best fitteth & agreeth with their sensuall appetites ; to whom i aunswer with that learned father saint ambrose ; that it had beene much better for them not to haue knowne at all , except they had attayned to true knowledge indeede . seneca tells vs , that the looking glasse was first made & inuented , for a man to come to the easier knovvledge of himselfe thereby . nowe albeit we may gather somwhat concerning our selues , when we view our faces , proportion and the bodies liniaments therein : yet socrates reached to a greater matter , and applied this beholding of our selues in a glasse , to an euident enstruction of life and good behauiour . for , he would very often aduise his schollers and follovvers , to make a continuall vse of looking themselues in a glasse , to the end , that he who perceaued his shape to be comly and well beautified , might thereby learne to shunne all turpitude in manners , which would much deforme and blemish so goodly an appearance . moreouer , hee gaue them this further admonition , that vvhen any one did discern by the glasse , some want eyther of apt forme or comlines in himselfe , or any other impediment vvhich hee thought to be defectiue : that his labour and care should be the more industriously applyed , to recompence the lack of his outward wants and imperfections , with the mindes inward vertues & more splendant graces . contrariwise , if the outward shape appeared angell-like & goodly : to make the inward part thereto as beautifull in resemblance , by auoyding all occasions that may deforme it . vpon consideration ( gentle reader ) of that which hath been before alleaged , happening so vvell on this excellent treatise , vvritten in french by monsieur du plessis , an honorable gentleman of the kings counsell , and gouernour of his crovvne and kingdome of nauarre , being entituled , the true knowledge of a mans owne selfe , and therfore may the more aptly be compared to a glasse , that guides a man to the knowledge of himself : i was the more desirous to bestow translation on it , that it might passe abroade to generall benefit . and so much the rather was i thereto induced , because this glasse hath a vvonderous difference from the other , which but deliuer our outward shape and semblance onely ; for this discouers the inward parts of the bodie , from the very houre of conception , to the latest minute of life , vvith the manner of nourishing , encreasing and grovving to perfection , and how the body naturally liueth by his power & organes , with euery sence , nerue and faculty thereto belonging ; likewise how the soule hath her being in the body , approouing the dignitie and immortalitie thereof . my humble sute to thee , in requitall of my labour , and the inestimable benefitte thou mayst gaine heereby : is , that thou wouldst reade it with reuerence and discretion , as a woorke not meete for euery immodest iudgment . let thy reuerence be to god , who hath so miraculously wrought for thee , and bestowed so many blessings on thee in nature . let thy discretion guide thee step by step , to a true and perfect knovvledge of thy selfe , by shunning those corruptions and vices that blemish & vvrong nature , and embracing those excellent prescriptions heerein inserted , to preserue thee in a most tranquile & happy condition . last of all , for him that first in french vvrote it , and my selfe that haue made it apt for thee in english : we will refer our selues together to thine ovvne construction , beeing loath to conceaue so vnkindlie of thee , as for a good turne to looke for any other then kindnes at the least , which if thou canst affoord vs , it is all we desire , and in trueth no lesse then wee haue well deserued . thine , a. m. errata . for dogs , read drugs . page , 1. line 6. for genues , read gennes . pa. 34. li. 11. for intestiues ▪ read intestines . pa. 52. li. 2. for he , read the. page 53. line . 20. for cerkitude , read certitude . page . 96. the true knovvledge of a mans owne selfe . if great & excellent spirits , tooke delight to know and vnderstand the nature of all kindes of beastes , trees , hearbes , dogges , & other things , vvhich god by his power created , by his wisedom gouernes & maintaineth , and in his liberal bounty hath ordained to our vse : surely , vvith farre greater reason , vvee ought to take some paines to haue knovvledge of our own selues . the knovvledge of a mans owne selfe , auaileth , not onely for preseruation of the bodies health , but likewise to moderate the vehemēcie of inordinate affections , which hinder and impeach the health of iudgement . and , although it bee a matter indeed very hard to expresse , in regard of the excellencie & inexplicable maiestie therein consisting , agreeing with him that said , excellent actions are of great difficultie : yet , for the profit and pleasure which may be gathered thereby , my good will shall stretch foorth her vttermost abilitie . our neerest way then to attaine this intelligence , is in speaking first of our chiefe & principall part , namely the soule . the soule is a substance simple , hauing continuall agitation in the naturall bodie , possessed of parts capable to the actions thereof , and albeit ( of herselfe ) shee haue powers and perfections : yet it is so , that while shee abideth within the bodie , shee hath no vse vvithout her organes , and those parts of the bodie that doe agree with her actions . it remayneth therefore to know what vertues are in the soule ; in what parts of the body she performes her actions ; by vvhat meanes ; & how her vertues are extended ; with the full effects of her strength . the phylosopher numbers fiue seuerall powers in the soule , which are discerned by offices , organs and obiects , that is to say , those thinges whereon shee grounds her action . the first of these powers or perfections , is called vegetatiue , which by the meanes of such thinges as doe preserue her , ( namely , ayre , eating and drinking , sleeping and watching , rest and motion , euacuation of superfluities , and the affections of the hart nourishing the bodie , ) doe giue increase , and power to beget . nourishment is made by the vertue of naturall heate , which conuerts the meat & drink into the substaunce of him that takes it . the organes & instruments which haue vse of this power in operation , are those parts of the body appointed to receiue , change , and transport our foode : as are the mouth , the pipe or passage of the throate , the ventricle , the liuer , and the veines , which doe conuey the blood . howbeit , all the bodies parts doe serue to make nourishment , & conuert the seuerall aliments or sustenaunce into their substaunce : whereupon one vvell saith , that each part hath his peculiar power , to receiue , retaine , alter , and expell . the maner how the body is nourished , is necessary to be known ▪ as well in regarde of health , as also behauiour , which makes mee the more willing to describe it , for all mens easier apprehension . when the stomacke or ventricle hath receiued the foode , it locks it vp afterward to heate & conuert it into a kind of white matter , which beeing so changed ( according to his qualities ) discends by degrees into the guts and bowels , certaine veines wherof doe sucke and draw the very purest & best substaunce , and so do cary it to the liuer . when it is grosse & superfluous , it discends into the nether guttes , but when it is elaborate and refined by the liuer , then doth it make some ample distribution . for , the chollerick humour , in the greatest part is with-drawne , & receiued into a little pursse , cōmonly called the purse of the gaule . mellancholie , which is the very grossest and most earthy bloode , is sent into the spleene . the part cold & dry , cōmonly called fleame , is dispersed by diuers proportions into the veines , according to the oppinion of many , the very best whereof the kidneies doe drawe to them for theyr nourishment , and the rest is caried by vessels attending on the bladder , whereof vrine is made in that part . what else remaineth of this masse or substance , is transported to the hart , where the right ventricle thereof receiues and purifies it , to the ende it may bee conuenable and fit for nourishment . moreouer , one part of the bloode so receiued into the right ventricle of the hart , is deriued vnto the left ventricle , & conuerted into the spirits vitall : so called , because by them the life & natural heate of the bodie is preserued , and so are the animall spirits of the braine made , which are the instruments of moouing and vnderstanding , and of those noble actions that conduct our life . againe , from thys right ventricle of the hart , is the blood distilled into the veines , and from them an apposition & commutation of them , is conuayed into our substance . there are three seuerall digestions made , onely to perfect thys nourishment : the first is in the ventricle , which vulgarly is called the stomack , whē the food is conuerted into matter dry and white : the second is in the liuer , where the said matter is altered , & takes a kind of red colour : the third is in the veines , where this matter ( already cōuerted red , and made blood ) is purified , thinned , and heated , by the vertue and warmth of those spirits which are in the arteries , & ( as the nature of sweat ) doe passe ouer the heads of those arteries , and subtilly is mingled with the blood of the veines . heerein truly nature gaue vs the lawe & example of communicating our graces , gyfts , and perfections , from one to another , for the arteries , which are the pypes appoynted for carriage of the spirits , where the finest & perfectest blood ( regularlie placed vnder the veines , by poares & little holes almost imperceptible ) doe make cōmunitie of their spirits with the veines , to the end that the bloode of those veines most corsiue and cold , might be heated , altered , & subtiled by the meanes of those spirits : in recompence of which benefit , the veines doe impart theyr blood to the arteries , to moisten and temper theyr spyrites , which ( without thys helpe ) would be verie dry , burning , and too hote . the like argument deriued from nature , vseth s. paule , 1 , cor. 12. cōferring the offices of the bodies members , the vtilitie , dignitie and cōmunication of them , with the spirituall graces , which god hath distributed to euerie one perticulerly , to make a cōplete body , & an intire church ( as it were , ) the place is well worth the noting . wee commonly say , that the hurte or defect of the first digestion , cannot be corrected & repaired by the other : euen so , when the ventricle dooth not iustlie performe his dutie , the matter which remayneth ouer-rawe or cruded , can neuer ingender good blood . therefore , such as giue not due leysure to theyr stomack to make digestion , doe fill their bodies with hurtful humours , abating and weakening the vertue of theyr stomacke , and likewise of theyr liuer : whence groweth palsies , trembling or shaking of the members , age hastened sooner thē should be , with blisters and bleanes , which deforme and much mis-shape the bodie . yet is not this all the inconuenience & hurt that ensues heereby , for if the blood be impure , the spirits made therof , cannot be cleere or noble , of which spirits , are vapours & fumes subtilly extracted & drawn frō the blood , of which spirits are begotten and heated the left ventricle of the hart , & made like industrious & liuelie sparkles , to giue heat and vertue to the parts of nature , as both proffer and produce theyr actions . these sparkles haue been ( by reason of their dignitie & excellence ) in so great admiration , that diuers entred rashly into this errour , that those spirits were the substance of the soule : then the impure blood , badly digested , grosse and disorderly concocted can neuer be made spirites , nor by ouergrosse and impure spirits , can be doone anie noble actions , neyther can the soule be freelie exercised in her offices , onely through theyr most harmefull hinderances . for we see those men that are giuen to intemperancie , be commonlie sleepie , dull , of slender capacitie , not able any long while to contemplate , retaine , well conferre , or vnderstand the order , discourse , causes and effects of thinges , neyther what conuenaunce or difference is among them : nor can they promptly or expeditiously apprehend and iudge the benefite or harme , which ensueth on any thing taken in hand , so great is the intemperance of the mouth . heraclitus the ephesian , by impuritie of his feeding , became full of the dropsie . salomon saith , that more perish by the intemperance of the mouth , then by the sword . hipocrates numbers sixe things , which hee calls not naturall in vs , because they are no parts at all or members of the body , yet necessarie notwithstanding to maintain life : which are ayre , eating & drinking , sleep and watchfulnes , motion & rest , euacuation of superfluities , and the affections of the hart . hee giues a rule whereby to know those things profitable for the bodie , as also the manner & order howe to vse them . first ( saith hee ) labour and moderate exercise of the body , meat , drink & sleep , all these things are to bee vsed in a meane . the benefite of the first , is , that by moderate labor , naturall heat is excited and mooued , superfluities are consumed & expelled , which is a profitable thing before new viands be receiued . for euen as hot water by the fires side becomes coole , when cold water is mingled therewith : so is digestion hindered , when the stomacke is charged vvith fresh receite of foode , not staying till the former haue taken his due course . thys ought wee especially to auoyde , according to the rule which sayth : that the more vve nourish an impure bodie , the more we do offend & dangerously hurt it . those labours & exercises , which do cause great agitation of the armes & stomacke , are most agreeable for health : but care must bee had of ouer great stirring , as well of the bodie as of the minde , immediatly after refection is receiued , for then we should rest , or keep ourselues from immoderate moouing , because ( in that case ) the stomacke beeing too much stirred , it cannot intirely and fully make his digestion : for the little doore beneath in the stomacke , by thys ouer-hastie stirring , is opened , & therethrogh escapeth some matter vndigested , which fault ( as already vvee haue said ) cannot afterwarde againe repaire it selfe . the qualities , measure or quantities , the kindes or sorts of food , the time , and the place for taking them , the cōplexions both of them , and those that receiue them : ought also to be diligently cōsidered & weighed , but them we doe referre to the phisitions , who haue therin prescribed very learned rules . sleepe is necessarie for the preseruation of health , and then it best agreeth with the bodie , when the vapours and fumes ( both sweet and profitable ) of nourishment , beeing in the stomack , doe raise vp thēselues to the braine , slyding sweetly thorowe the ventricles of the braine , thickning and mingling them-selues vvith the braines naturall coldnes : for , in discending , they woulde hinder the course of the motiue and sensitiue spirits , and stop the conduits of vnderstanding , and those nerues vsuallie seruing for motion . nor doe i without iust cause terme these vapours to be sweet : for if they bee at any time too clammie , sharp , dul , or slow , they doe then wounde the braine , and engender apoplexies . this rest serues to recreate the powers of the soule , it moystens the braine to beget new spirits , and labours for perfecting the offices of the ventricle & liuer : all which thinges at full it performeth , because the hart ( therby ) reuocates & drawes his heat to him . for those mēbers which are farre off from the hart , do wexe cold by sleeping , as we may note in the hands , head and feete : wherefore it behoueth to couer those parts better in the time of rest & sleeping , then whē we are awake , busied , and labouring . this reuocation of heate and blood for the hart , works it selfe thus , the vapors being made cold by the braine , in discending , doe meete warme fumes cōming from the hart , wherevpon those vapours are chased to the exteriour parts , and so the heate of the hart more amply is augmented : wherof , the hart , by the arteries , like to a king , ( willing to assist & furnish thorowly the indigences & wants of the liuer , and the stomack ) makes his prouision and store of blood & heate , to help thē with supply in perfecting their concoctions , and offices of nature . and assuredlie , heerein we haue a liuelie example , of the well guiding , gouerning , & managing of a cōmonwealth : for the hart ( as prince and king ) enricheth & furnisheth him self in the time of peace and rest , ( commonlie called sleep ) to the end he may in needful time likewise , distribute to the liuer and stomacke , such spirits as are sufficient for their working , which spirits do helpe , further and fortefie the naturall heate . truely , the first and chiefest office of a prince or gouernour of any country , is , or ought to bee , that his subiects may liue in quiet , without vexation or trouble of incursions , and thefts of enemies . the second office , is , that he take order they haue victuals and prouision , for their nourishment and maintenaunce . and the third , is , that they should bee instructed in religion , honest actions , & other necessary artes , for maintenaunce of humaine societie . sleepe then is most necessarie , and serueth for euery one of these vertues in the soul , as in the office vegetatiue or nourishing , because it perfects digestion : and there is nothing more certaine , then that vncurable crudities doe come thorow lacke of rest & sleepe . for not onely by ouer-long watching , the food receiued cannot perfectly concoct it self , but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne : as well through the charge & weight of the foode , as also that the nerues are made weake by the feeblenes of the braine , whence they proceede , and this debilitie is only caused by want of rest . it serues also in the power appetente : for the hart attracts his heate , and engenders great aboundance of spirits , which are alwaies the cleerer , the more the bloode is neate and purified . it profits likewise the power principal , which is the vertue intellectiue , for hee orders his actions by meanes of the spirits in the braine , which touch & mooue the nerues , as well sensitiue as motiue . adde wee heereto , that in sleepe , the substance of the braine is refreshed and moistened , which braine , ( by too great drynes , ) looseth his complexion , & the substaunce of the nerues cannot then wel performe their offices : iustly agreeing with the strings of a musicall instrument , which if they be too dry , or too moist , too slack , or too much extēded , they can yield no sounde of good accordance . this place admonisheth vs to speake of dreames and fantasies , which happen in the time of sleepe , and are nothing else but meere imaginations , that present themselues , vvhen the spirits ( which are the instruments of our cogitations ) leaue their orderly course , & confusedly and irregulerly moue themselues in the braine . there are diuers sorts of dreames , some being called common & vulgare , because that the causes are euident : as when in our sleepe , the images and shapes of things , which the day before haue exercised and frequented our cogitations , doe make a tender and offer of thēselues : as iudges do often reuolue on theyr law-cases : scholastical diuines , on theyr relations & vrgent examinations : carters cal on theyr horses : sheepheards on their sheepe , and so of others . sometimes the cause of dreames is within vs , as those dreames which agree with the humors abounding & working in vs , and these humors doe induce imaginations : as sometimes , by the great aboundance of phlegme beeing in the stomacke , a man dreams that he is swimming in a water : or by the weight & thicknes of humour in the stomacke or braine , a man thinkes he is crowded , or down-pressed in his sleepe . there be other sorts of dreames , which are many times predictions or fore-runners , of such things as are to ensue : but these dreames are not alwaies certaine , & they happē to persons , by reason of some speciall cōplexion or temprature remaining in them , or else by gyft of diuine perfection : as naturally some one is more enclined to poesie or musique , then another . many especiall examples haue beene noted , as namely the phisition of augustus , who dreamed that the tent belonging to the sayde prince , should be spoyled : whereof he aduertised the emperor , who immediatly did withdraw from thence , and soone after it hapned , that the enemy came & set vpon it , spoyling & destroying all that was in it . and cicero , who dreamed of octauius before hee knewe him , that hee should be the prince of that cōmonwealth . and a souldier at genues , who dreamed that hee should be deuoured by a serpent , and therefore , on the day he should haue bin shipt away thence amongst others , he hid himselfe in his house : where , by the inconuenience of a tumult , vvhich happened that day in the citty , he was slaine by a bullet , which came from a peece named a serpentine . there are other manner of dreames , which diuinely are sent to mē by inspirations , or announciations of angels : such as were the dreames of iacob , ioseph , daniell , and such like . such doe neuer happen vpon light affaires or occasions , but in cases of importance : as for the gouernment of gods church in kingdoms and common-weales , for order and obseruation therein to be kept : which kinde of dreames are alwaies certaine . there be others deuilish , as the dream of cassius , wherof valerius writeth . wee haue then spoken sufficiently ( for this time ) of the manner how we are nourished , which behooueth the more to be vnderstood , for our better preseruation frō intemperance : for when wee giue no leysure to nature , to make her concoctions and transmutations , the receptacles of the bodie doe fil themselues with hurtfull humors , which rotting within vs , doe engender very dangerous diseases : considering that the free and liberall course of the animall spirits , which are the chiefest and verie neerest instruments , or organes of our vnderstanding , are hindered by the colde fumes of the stomack , which thē doe mount vp into the braine . the augmentation of nourishmēt differs onlie , according to the time & quantitie of the creature , for there is a power , which in a certain time causeth in the creature a iust quantitie , according to his kinde : to wit , when it increaseth through all his dimēsions , as length , largenes , and thicknes in al parts , which works it selfe about fiue and twenty or thirty yeeres . in this time nature receiueth most substance by what shee takes , which shee looseth not by emptying her fumes & excrements , for then is the heate naturall in greatest force . galen saith , that after this iust quantity is confirmed in the creature , the action of nature growes to weaken , because the pipes & vessels of the body , wexe to bee more dry then before : but we say that it is the ordenaunce of god , who hath constituted and limitted to euery creature a tearme and date , vntill vvhich time hee should increase . euen as wee behold the flame of a lampe , to be nourished & maintained by som clammie drines which is in it : in like manner the bodie of any creature , hauing life and vnderstanding , hath som especial good humiditie , fat and ayrie , which commeth of the seede and essentiall beginning of the body , & disperseth it self throgh all the parts , wherein is carried this viuifying & celestiall heate , holding together , & still nourishing this heate , which humiditie once consumed , immediatly that heate is quenched . this humidity is ( by little and little ) vsed & perfected by this heate , and as the measure and proportion of this humiditie is diminished in vs , the naturall heate groweth to be the more weakened . and albeit that thys best and primitiue humiditie , be so maintayned and nourished , by that which wee take in eating & drinking day by day , yet whatsoeuer exceedeth , or goes beyond that iust substaunce , is held to bee most impure . like vnto wine , which while his first force & nature is intire , he wil very wel beare some small quantitie of water : but if often , & houre by houre it shal be so commixed , he will in the end loose all his strength . vpon the like termes standeth our life , for that which we take and receiue daily in substance , doth not so naturally nourish this viuifying heat , as the first and originall humidity . for note heereby how naturall death cōmeth , which aristotle sayth to be , when the heat naturall is extinct : that is to say , when the primitiue & originall humiditie ( pure and intire ) is consumed . death not naturall , hath many other causes , to weaken and impouerish this primitiue humiditie , vvhich is sweet , pure and temperate of it selfe : as by drunkennes , gourmandizing , immoderate lubricities , and other excesses of all sorts . great pitty then is it , that in respect our life is but short , and that day by day it attracts & gathers som diminishing ; that yet through our own barbarousnesse & inhumanities , ( worthily termed worse thē those of the cyclops ) we shold accellerate and hasten our end , onely by intemperance , and diuers extraordinary kinds of excesses . the augmentation is then made by the same organes , & by the same naturall heate that our nourishment is . generation hath his parts properly ordayned by nature , & may be thus defined . the power of engendering , is that wherby the creature is ( as it were ) remolded , and renewed for preseruation of his kinde : that is to say , of the common essentiall forme , beeing in manie distinct and singuler parts . the manner how the fruite is formed in the matrixe of a woman , is thus . when the matrix hath receiued the seede of man and woman together , first of all the matrix , like to a little ouen , ( moderatelie made warme ) doth dry & sweetly harden outwardly the two seedes together : and makes a thin skin about it , such as wee see about the hard shell of an egge , which skinne or membrane , is made to keep and continue the sayde seede , softly and sweetly boyling within it , only by aboundance of fine and subtile spirits , which naturally are in the same seede . this mēbrane , wherin the seede is kept and enclosed , is principally made of the womans seede , which is more soft , and lesse thicke or massie , because it is extended with more facilitie then the other . and not onely is thys membrane made to cōtaine the seede , but it is also for other vses beside : for thereon are placed and imposed infinite veines & arteries , to the end that by them the menstruall bloode might be caried , for the nouriture and encreasing of the fruite , which veines & arteries haue their originall , not only of the spermaticke vessels , that is to say , those which draw , prepare & carie this seed , but likewise of a great truncke or veine , planted and rooted on the liuer . this skinne is ( as it were ) folded and wrapt about the matrix , to the end the sayde matrixe might giue warmth to the fruite round about . there is in this wrapper or membrane , many small threds of veins or arteries , which spreading and extending themselues one among another , doe constitute and make two veines and two arteries , and in the midst of them a conduit . these veines and arteries , like rootes of fruite , beeing planted in the seede , doe make the nauil : where , by the first sixe dayes , nature cloatheth these stringes and threds of veines and arteries , and the seede softly boyleth in his folder . then about the seauenth day , when the nauill is formed , and these veines and arteries ioyned , through them is drawn the blood and spirits , & caried & mingled with the saide seede , for forming of the principall members . for in thys enuellopper there are diuers entries , like the entring into some little vault or seller , in which entries or concauities , they are conioyned together , & ( thorow those vaultes ) the little rootes doe attract blood and spirit . and while the seede thus heats & boileth , it is made like three litle bladders or purses , which are the places for the liuer , the hart , and braine . there is then drawn along by a veine proceeding from the nauil , some thicke bloode , as nourishment , vvhich thickens & shuts it selfe into the seede . the fore-said veine is forked , and alongst one of those braunches passeth this blood , and settles it selfe to a thicke substance : behold then how the liuer is formed . wee see by experience , that the liuer is nothing else but thickned blood , grown hard together , and this liuer hath many smal threds , which serue to attract , retaine , change and expell , according as vve haue before declared . alongst the other branch of this veine , is formed a gutte or passage , which soone after , carieth , contriueth and fasteneth the bowels or inwards , to the backe of the creature , and it is a vessell where-with to sustaine the veines , wherin prospereth the verie purest part of blood , in the smallest intestines or inwards , and so conueies it to the liuer . in like manner , alongst the same brāch , the stomack , the spleen , and the bowels are formed . so whē the liuer is perfected , he makes an assembly of the smallest veines , as of little rootes , and by their assembling is made a great veine on the vpper part of the liuer , which vaine produceth some high braunching foorth , whereof is formed diaphragma : to wit , a strange rounde muscle , lying ouerthwart the lower part of the breast , seperating the hart and lites from the stomacke , with the liuer and the spleene . and so is made a part of the bones belonging to the backe , and there be brāches which shoote out some-what lower , whereof is also formed the rest of the said back bones . the arteries dispersed from the nauill amongst the seede , doe tende toward the ridge of the back , & by little and little haue a place designed , for forming and engendring of h●e hart . these arteries doe drawe the hotest and most subtile bloode , whereof in the little purse ( therfore appointed ) is the hart engendered and formed : vvhich hart is a solide flesh , hard and thick , as is most conuenable for so very hott a member . the great plant or veine , extends & goes iust to the right ventricle of the hart , onely to carry and administer blood for his nourishment : and beneath this veine , ariseth or springs vp another vein , which carrieth the purified blood to the lites , made subtile and hote , onelie to nourish and keepe it warme . at the left ventricle of the hart ariseth a great arterie , which carrieth the spirits vitall , formed of blood by the heat of the hart , thorow all the body . and euen as by the braunches of thys great trunck of veines , the blood is conueyed thorowe all the bodies parts for nourishment thereof : so by the boughes or armes of this arterie , are the spyrits likewise caried thorowe all the bodie , to furnish it with vitall heate . and doubtlesse , the hart is the beginner of vitall heate , without which , the other members can not produce their actions , neither can theyr nourishment be dulie made . vnder this artery of the fore-said left ventricle , springs vp another arterie , which serues to carry the sweet ayre frō the lungs & lites to the hart , to refresh it : and likewise to recarry the ayre , beeing first made warme by the hart . so then , whē of these two ventricles of the hart , are those veins brought forth which doe intend to the lites : of the subtile bloode ( vvhich is transported by this veine of the right ventricle of the hart , ) is the lungs and lites formed and made , and so successiuely all the height of the body , is made by these arteries & veines , which are conueyers to the spirits and bloode , whereby nature fullie makes vp all her building . soone after , the brain , which is the place and seate for the very noblest functions and offices of nature , is formed in this manner . a great part of the seede with-drawes it self , & is receiued into the third little purse before specified , heereof is the braine cōposed , whereto is ioyned a couerture , hard and dry by force of naturall heate , like vnto a tile in a fornace , & that is the skul of the heade . so the braine is onely made of the seede , to receiue , conserue & change the spirits , which are the instruments and causes of voluntary moouing , and of vnderstanding : it behoueth then that it should not be made of vile or simple matter , but of the aboundance of seed , fullest of spirits . novve , euen as the veines are bredde in the liuer , and the arteries in the hart : so are the nerues in the braine , which are of the nature of the braine , viscuous , clammie and hard . nor are they holow , like the veines and arteries , but solid & massie : except those two that are called opticke , which doe cōuey the spirits of the braine into the sight of the eye . from the braine discends the marrowe in the chine of the backe , and there is great difference , between the marow of the other bones , and this heere spoken of : for the marrowe in the other bones is a superfluitie of nourishment , engendred of blood , ordained to norish and moisten the bones , but the marrow in the chine bone of the back , is engendered and made of the seede , appointed for producing of the nerues sensitiue and motiue . vvee may ( by that which hath been saide ) in some sort knowe the beginning and fashion of our humaine bodie . vvhile the fruite is in the wombe , it is nourished by blood , attracted at the nauil , because the fluxes ordinarie to women , do cease when they become great , and the infant drawes aboūdance of blood for his nourishment . the superfluous blood is deuided into three parts : of the very best & purest part , is the infant nourished in his mothers bellie : the other part lesse pure , is caried to the breasts , and conuerted into milke : the third and last part , like slime in the bottome of a marish , is discharged in the birth of the child . the times of the infants beeing in the wombe , are discerned in this sort : and the bodies of male chyldren , are euer more perfect then the female , for the seede whereof the male is made , is hotter then the other . the first sixe dayes after conception , the seede boileth , resolueth , and becommeth as an egge , making three little bladders or purses , as before wee haue declared . nine dayes following , is the attractions of blood , wherof are made the liuer and the hart : and twelue dayes after the afore-said sixe and nine dayes , is the liuer , the hart , and the braine to bee seene and discerned . then eyghteene dayes after , are the other members formed : these dayes nūbred together , are fortie and fiue , and then when the members are formed & discerned , the fruit begins to haue life , for it hath som feeling : wher vpon it is saide , that about the fiue and fortieth day , the soule is infused into the body . hipocrates giues a very good rule , speaking in this manner . the daies from the conception , to the perfection & intire forming of the members , beeing doubled , doe declare the time of the childs stirring : and those dayes trebled , doe shewe the day for his deliuerance . so then , if the infant haue his members and parts perfect the fiue & fortieth day , he will stir at ninetie dayes , & shal bee borne the ninth month . this rule is ordinarie in male chyldren , but the female tarie longer . it is as easie likewise to iudge , howe much the power vegetatiue is necessary , which preserues and maintaineth ( by his offices ) as vvell the whole frame , as the singuler parts there-to belonging : that is to say , by nourishing and augmenting , it maintaines the seueral parts , and by generation preserues and supplies the state of kind . euery one ought to know thys , & reuerence these gifts of god in nature , vsing them lawfully , and to the benefit of humaine societie : for it is no light offence , to be excessiue and dissolute in these thinges , wherein likewise if we keep not a meane and measure , there dooth ensue horrible paines , not onely temporal , but also eternall . indeede nature admonisheth vs to bee continent , and if shee woulde not bee deformed in the beginning , shee would haue no other power vsed in generation then is necessary : but we destroy al , by vaine lubricities , inconstant & inordinate meanes , decaying nature in her very selfe . ouer and beyonde this , the dilligence , arte and care , which nature appointeth to engender , preserue and perfect the infant in the wombe of his mother : aduiseth vs to preserue and bee respectiue of kind . it is then great inhumanitie , rage and furie , if one part do grow offensiue to another : for we see by the archetecture of nature , the fashion , the seate , the order and vse of euerie seuerall part , that there was an infinite power in the creator of thys frame and peece of workmanshippe , by so great wisedome or dayned and compassed , by vnexpressable goodnes liberally furnished , and prouided of all thinges for norishing & maintaining the same . doubtlesse , whosoeuer sees not & vnderstands these things , hath lost the light of true sence , and is more degenerate to humaine nature , thē nabuchadnezzer when hee became a bruite beast . and in truth , the order of these powers is worthy consideration : for ( as hath beene said ) the power to nourish , maintaines the distinct and singuler parts : the power of augmentation , giues them a iust quantitie , that is to say , greatnes , largenes and thicknes : the power to engender , preserues & supplies kinde . i say ( in repeating it againe ) that this order cleerly shews vs , that there is an eternall god , who by his infinite power created these natures , & by his incōprehensible vvisedom assigned thē theyr offices , and seperated theyr effects , as we may behold that euery one begetteth a thing like to himselfe . for these kindes are guarded in their cerkitude , and by a certaine law and maner are these liuing creatures produced : and not confusedly ( without counsell ) mingled & confounded in their kindes . we should consider and acknowledge god in nature reuerently , we should esteeme the actions of nourishing , giuing increase , and supplying by generation , as diuine gifts and graces , the abuse whereof is punished by most horrible paines . vve see drunkennes , licorish feeding , & grosse gurmandizing , to bee the causes of murders , circumuentions in iudgement , trades , traffiques and merchandises , of beggeries , and miserable ruine of goods and lands , of wretched diseases and sicknesses , as well corporall as spirituall . as for lubricities and immoderate thefts , we see the euils and inconueniences ensuing thereby , to be great , & in greater persons then one woulde wish to see it : wherat those of better vnderstanding receiue no mean discontentment . the second power of the soule , is called sensitiue , it is that wherby wee discerne our seuerall actions , and it is an excellent and necessarie benefite to man : not only to search and seeke after his liuing , & a certaine place wherin to confine himselfe ; but likewise for many other offices requisite in humane societie . thys power is deuided into sences exteriour & interiour . the sences exteriour are fiue , namely sight , hearing , tasting , sent or smelling , and touching , & these fiue sences are discerned by theyr offices , seates or organes . sight is the sence whereby vvee beholde colours and the light , which things are propper obiects to the sayd power : and this perception is wrought by the meanes of certaine spirits , comming from the braine by the optick nerues , into the apple of the eye , wherein there is a christaline humour , which receiues ( as by a glasse or mirrour ) the kindes & lusters of colours , and likewise of the light . we gather also hereby , the greatnes , figure , number , motion & position of bodies , yet not singulerly and properly so , but likewise these things are known with and by helpe of the other sences . aristotle beeing demaunded , considering we haue two eyes , wherfore all thinges which we behold , do not seem double to vs ? the aunswere he made thereto was thus . that because the nerues of the eye , are seated betweene the place of their originall , and the eye , where they meete together like the forke of a tree , therfore the spirits vnited there together , doe make the obiect seeme but one thing onely . the interiour organs then of this power , are the spirits assigned to that office , and they are transported by the opticke nerues into the eye , whereof the exteriour is the eye . this power serues vs to knowe the heauens , & they moue vs to vnderstand , the power and wisedom of so great a god : to know also the elemēts , and them seuerallie in their natures , to the end we might make election of the fairest , and leaue the deformed . in sooth , there would appeare , no great difference betweene life and death , if we shold haue perpetuall darknesse : what a wonderful blessednesse then is it , and more then our frayle thoughts can stretch vnto , that god hath giuen vs this gift , namely , the light ? plato saith , that our eyes are giuen vs , to instruct vs in the knowledge of god , whē we behold the cleerenes of heauen , with his reguler and ordinarie motions : for this admonisheth vs ( whether wee will or no ) of the builder and maker of the world , of his great power , wisedom , & counsell , and of the admirable and eternall light , whereof we shall haue ioy after this mortall life . this power hath his seate in the humour christaline , shut vnder the bal of the eye , which humour shineth of his owne nature : and the nerues thereto deputed , doe carrie the spyrits , which attain to the boule of the cirkle , that shewes it self in the eyes to be of diuers colours . these spirits thē giue life to the eye , and are as a little flame , resembling the celestiall bright beame , and giueth strength & power to see . the names , the matter , the qualities , & the seat of the balls and humours of this member , wee leaue vnto the phisicall anatomists : but properly and peculierly , by this sence wee apprehend the light & colours , for , as aristotle sayth , the eye can see nothing , but onely by his colour , which colour is the qualitie of a commixed body , participating of the light . one demaunds , how those things offered & apprehēded by the eye , or whether so euer it addresseth it selfe , are thereby perceiued ? the common aunswere is , the light beeing in the colour of the thing seene , spreads and extends his beames thorow the ayre , and thys light formes an image in the eye , as in a mirrour , because that the beame when it findes the eye , redoubles if self & gathers together , & so the image is made : as wee shall see the sun beame , entring by a creuise or crannie into an obscure place , when it settles it selfe vpon any hard thing ▪ as on a wall , it engrosseth & redoubles it selfe , as is very easie to be noted . if the light bee ouer violent , it may hurt and offende the eye , as wee may see by the flash of lightning : and any colour that is too excellent , cannot suddenlie and perfectly be discerned , but it raiseth some debilitie in the sight , as we may see likewise by snowe : but questionlesse , the whole nature of the light is full of meruailes , and can neyther be perfectly explicated , nor sufficientlie vnderstood . the kinds or images of whatsoeuer colours , are not perceiued at all , but onely by the means of the aire , or the water , as we may note , when one offers a thing too neer vnto the eye , then the beholder doth not plainly see it , for assuredly , the light which is in the colour , is very feeble , and a man cannot see or discerne it , without some distance , yea , and very ample meanes of it selfe . and it is also to bee vnderstoode , that the eye neuer sees any thing , but according to a direct line , and that the shapes or images which come into the eye , doe carrie the figure or likenes of a piramides , which figure is seated in the thing seene , and so in a direct sharpnesse renders it to the eye . the commodities of this sence are euident , as well for the knowledge of god , our search for safetie and assuraunce , our willing preuention of perrils and inconueniences : as also for our choyse and election , of those things which are beautiful and fayre , and leauing them , which in themselues appeare to be ill shapte and counterfeit , & god knowes what confusion would happen in our life , if we had not this happie and gracious power of sight . hearing is a sence wherby we apprehend sounds , which sence is garnished outwardlie with an organe ample enough for entraunce , but crooked and ful of windinges in descending , to the end that by little & little , the sound might gather it selfe together in the organe : for otherwise , if the sound entred violentlie , & altogether , it would greatly hurt the power sensuiue . sounde is a qualitie , onely cōming from the fraction of the ayre , which is made whē two bodies large and harde do beat against one another . this fraction is made in the ayre , as wee may easily see , when we throw a litle light stone vpō the water , it makes an appearance like litle circles , in turning and entring into the water : and euen as in small & narrovve fountaines , those circles beat often against the walls , and so redouble them-selues : euen so in places which are cauernie , vaulty , or in forrests that are well furnished with trees , the ayre comming frō such hollow breakings , doth very audibly and perfectly redouble the sounds . the meanes wherby any such soūd or noise is apprehended , is the ayre , for thereby is the sounde carried to the hole or buckole of the eare , and is there entertained by another interiour ayre , tempered by diuers sweet spirits , only thereunto naturallie ordained , vvhich ( against a litle thin skinne spredde ouer the hole , ) renders back againe the sounde ; as wee see the skin doth vpon a drum or tabour . this sounde made against the saide thinne skin , by the spirits tempered of the sweete naturall ayre , is conuayed by the nerues ( for that seruice deputed ) to the sence cōmon , where only is made the dijudication & discretion , of the qualities of all kinds of soundes : to wit , which are obtuse or piercing , which are sweet , rude , wandring or delightful , & so of al other differences and varieties in the sounds . to this purpose may wee speake of our humaine voyce or speech , which is formed and made on high at the rude , rough , and sharp arterie , for so some call the cōduit or wezand , vvhere the tongue ( at the entraunce of the throat ) smites & cleaues the ayre , as we may verie apparantly beholde in our flutes , so is the voyce made in the wezand , and so is guided right alōgst the throat . therefore fishes doe forme no voyce at all , for they haue no such conduit , neither lungs or lytes , by the motion whereof , ayre might mount vp into theyr throat : these things are euident , but the meanes and causes are hidden , beeing an especiall benefite granted by god in nature . nor can the said causes be plainlie vnderstoode , by the weakenes and obscuritie of the light of our capacities : notwithstanding , we ought reuerently to giue glory to the creator , for hauing so wisely created and ordained the causes , motions and effects of this sence , which is so profitable and auayling , not onely for our health , but likewise for directing the affaires of this life : for , by thys sence vvee haue faith , saith s. paule : thereby we also make our contractions , & in our conuentions , it is necessary to vnderstand one another . the sence of smelling , is that wherby we distinguish sents and odours ; the organe of this sence is two little spungie teates , and full of spirits , which are seated beneath the forehead , aboue the cōduit of the nostrils , whence the substaunce of the braine , conuerts to a little neruie skin , but yet exceeding soft and verie tender : by the closing & pressure whereof , all sents & smells are apprehended . nor are the two nostrills the proper sence , but onely doe serue to conuey the odour into this organe : as is verie easie to be noated ; for , we perceiue not at al anie odours or smels , but only attract the ayre by the said nosthrils , to the organe seated neere the braine , to the end , such gracious smells might recreate & cherrish the braine . odour or sent , is a certaine qualitie in a subtile and inuisible fume , issuing frō commixed bodies , wherewith the ayrie humiditie is mingled in an earthly nature , abounding eyther more or lesse , and is like a thing burnt , or much dried ▪ as wee may gather by the wood of iuniper ▪ rosemarie & others : wheron it is said , that the humour or moisture , gouernes in the sauour , & the drinesse , in the odour . thinges burnt , that are moist in a mediocritie , doe sauour well , but such as are altogether dry , haue no odour at all : because in them both cold and drinesse , are the reasons that they haue no sent . and albeit that some colde things are odoriferous , as bee roses & violets : neuerthelesse , by their odor they doe heate and vvarme sweetly . this is the reason , why in the east partes , things of strong sauour doe most encrease , because the coūtry is hot , and likewise things exceedingly sweete , haue the lesse sauour , by reason they are fullest of humiditie . contrariwise , those thinges which bee lesse strong , & yet burning , are of the better sauour , as rosemary is good in odoure , but very bitter in the taste . the generall differences of odours , are those that bee good odours , which comes frō the sweetest parts , and best digested , hauing an ayrie nature , and is a pleasing recreation to the braine . and likewise bad odours , which are those that be called stincking , being a qualitie comming from the corrupt and putrified parts , which is a poyson and hurt to the braine . there be other differences of sent , taken of sauours , as is a burning and strong odour , such as the sent of garlick or onions : & the sower sauour , drawne from sharpnesse , as the sent of vineger . the meane vvhereby vvee discerne and iudge of these odours , is the ayre : for fishes do sauour a smel or odour in the water : as we beholde them to be sooner taken , by the sent of some one baite , then of another . it is a thing very necessary to life , as wel for recreating and delighting the braine , by the receiuing and perception of kindliest & best pleasing sauour● ▪ as also for freeing and ridding ( by the nosthrils ) the superfluities of the braine . the sence of tasting , is that whereby we discerne and rellish sauours : the organe of this sence , is a neruous skinne , spred ouer the fleshe of the tongue , which fleshe is full of pores , slacke , slow and spungy . the selfe same skin is extended to the pallate , and hath his originall of those nerues which discende by the pallate , to the roote of the tongue , & giues the tongue his power to taste , & to discerne the foure chiefest qualities : now because the sayd flesh is full of spirit and humour , the more easily is therin impressed the sauour of things . the meanes of thys powers vse in his actions , is the saide loose or slack flesh , & the spettle or moisture which is aboue it : and therefore we see , that such as haue an ague , find al things bitter , for their spettle is bilious or hot , as much to say , as mingled with the chollerick humour . the obiect of thys sence , is sauour , which is a certaine qualitie in the thing , hauing more humiditie then drines , vvhich is digested by the heat naturall . there be many sorts of sauors , which make very much for our further knowledge : because they shewe and teach the diuers temperature and complexion of things , and for whom they are meetest , vvhich is a matter well worth the regarding and vnderstanding , as wel for our ciuill regiment in dyet , as for the remedie of diseases : for , as galen saith , it is necessary that our nouriture shoulde be sweet , or prepared , & mingled with things that are pleasing and sweet . the sauour that is sweet , as of honnie , or of sweet wine , doth delight the tongue , because such a sauour is ayrie , & agreeing with our fleshe and bloode , proper also to nourishment , temperate both in heate and drought : for , ( as is already sayd ) it is needfull that the nourishment be sweet , or at least tempered with sweetnes , because sweet viands & drinks , doe mollifie and fill the parts which are dry & vacant . but notwithstanding , such things as are exceeding sweet , as suger and honie , doe abounde in their ayrie heate , and very easilie enflame and conuert into choller : therefore such as vse suger and honie too often , or aboundantly , it ingenders in thē strong choler , & putrifactions also , onely by the abounding of humours . the sauour which is neerest to this before named , is the fat and marrovvie , which is not so hott as the former : such is the sauour of butter , oyle , and flesh . a meane in vsage of thē is good , for thinges which are ouer fattie , do hurt much : because they will floate vpō the stomacke , offend and hinder digestion , and also doe engender oppilations . these two sauors are most agreeable to nature , and delight the tast of a healthfull person . for , euen as the hand glads it selfe , at the entrance into luke-warme water , beeing made temperate in his heate : so the taste delights it selfe in thinges sweet and fatty , because they are indeed temperately hotte , like vnto the blood and flesh , & also doe procure delectation , in that they agree in temperature with nature . the sauour which wee call bitter , is properly contrarie to the sweete , and is a sauour that frets , makes hoarse and bites the tongue , & is of an earthy nature or complexion , which beeing thick also , hath naturally in it an excesse of heat in drines : as is the taste of wormwood and aloes , and therefore thinges ouer bitter , doe neuer nourish . the sauour strong and ardent , differs frō the bitter , for not onely doth it wring , byte , and teare the tongue : but also it burnes and chaps it , which penetrates & enters by heating and drying extreamely : this sauour exceeds the bitter in hotnes , and such is the taste of pepper , ginger , sneesing-woorte , garlick and onions . there is a sauour called sower , drawing on sharpnes , which in returning backe becommeth cold , whereby it flagges & weakens the tongue much : vvhich sauour is both colde & dry , neuerthelesse it exceedeth most in coldnes , and such is the sauour of sorrell . the sauour of vineger is not altogether so , for , as it retaines some obscure and weak heat , so is it also some-vvhat strong , and yet therein is coldnes most ; for , when the ayrie partes thereof are cast foorth , it remaines earthie in some chillie humour . hence is it naturallie receiued , that sharpest thinges doe giue most appetite : because they deiect the superfluous humours , gathered before together at the entrance of the ventricle , onely by byting , without any burning . so doth sorrel seem good for such as haue a feauer , not onely because it casts out & discharges the ayrie superfluities , but likewise , by reason it moderates the heate chollerick . the sauour called greene , which setts the teeth an edge , shuts vp and drawes backe the tongue : wherefore it hath the power to collect , thicken , and bind fast , being of an earthy nature , crude , cold , & dry , therefore it differs from the precedent sauour , because the former is of a subtile nature , and this other is thickning : of such tast are medlars and other greene fruites , before they are come to theyr maturitie , for whē they are ripe , they haue a commixed sauour , as mingled both vvith sweetnes & greenenes . there are other sauors besides these , as that which is termed rude , & sharpe too , that softly dries & hardens the tongue , yet neyther wrests nor binds it , like the precedent taste : in nature it is earthy , massiue , cold and dry , neuerthelesse , more hotte and moist then the other . galen saith , that this rellish is good in wine , for wines of this taste , doe naturally shutte vp and dry the ventricle , casting fumes of small heat vp to the braine . the salt sauor makes not any retyring of the tongue , but it whets it by washing and drying it , for salt guardeth frō putrifactions , because it thinneth and drieth the parts seuerally , perfecting all the humidities ; wherfore salt hardneth soft flesh , and softneth hard : for , as in the soft it consumeth all superfluitie of humour , so in the harde it attenuates and softens the parts , making the more mild and daintie , beeing of an earthy nature , thick , hotte , and dry . some things are said to be without sauour , because in thē are not to be foūd any of these natures before expressed . the sence of touching , is that whereby we discerne the foure chiefest qualities , to wit , heat , cold , drought and moistnes . the organe of this , is not in any sole or alone part of the body , but is like a thin skinne or neruie caule , which is spredde ouer the whole bodie , vnder the vppermost skinne , taking his originall from the braine , and from the mouth of the chine bone in the backe . the most subtile nerues , doe make the most sensible parts , as are those nerues that descend into the purse of the hart , and to the ventricle . the benefite of this sence is apparent , for a man delights when hee is hotte , to touch coole things , & the coldest parts of the body , take pleasure in touching thinges that are warme . the interiour sence is a power working by organes , seated within the brows or forehead , appointed for knowledge and vnderstanding , excelling all the exteriour sences . for if wee should apprehend onely the things , which offer and present them selues before vs , without discerning or making any iudgement of them , it would profite vs but very little : for , what auailes it to looke on black and white , & not to discerne or seuerally distinguish them ? therfore the sence interiour is very behouefull , to make discretion and dijudication of things , by their seuerall causes & effects : as the horse , accustomed to passe by the way where hee hath once falne , growes afraid of falling there againe , this hath thē some power aboue the outwarde sences , whereof we shal come to speake hereafter . aristotle nūbers the sences interiour , to bee two : to wit , the sence common , and memorie . galen puts another to these two , called cogitation , so hee accounts thē to be three . there be others that name fiue inward sences , to wit , the sence common , which receiues the images and apparitions of thinges presented to the outward sence . secondly , the sence imaginatiue , which discernes the actions of each one of the exteriour sences . thirdly , the sence estimatiue , which by one thing iudgeth another : as a horse , when one strokes or clapps him , conceiues that he takes pleasure in him . the fourth sence is called deliberation or cogitation , which gathers ( frō furthest off ) the causes of thinges : these doe conferre and make iudgement , after knowledge is receiued , what difference and agreement hath beene betweene them , which vertues and effects only they haue . our eternall god , hath by his ( prouidēce ) enstamped in his creatures , a moouing meruailous , to search and seeke after thinges necessarie for conseruation of their liues , and remedies likewise for their diseases : as serpents that seeke after fennell , for clearing of theyr eyes , or young asses that search for the hearbe ceterach , to allay theyr melanchollie . the serpent or snake , beeing willing to meet or company with the fish called a lamprey , begins to hisse or whistle , to procure her cōming , and perceiuing that she comes , to meet and bee sociable vvith him , he casts his venim on the grauell , as fearing to engender ( of her ) by venim or corruption : but when he hath ended , he returnes againe to seeke his venim , which if hee finde not , he dies with griefe , for hauing lost his armes or weapons . now , albeit that they doe these thinges naturally , yet wee may notwithstāding iudge , that they haue herein some kinde of deliberation : as we may note for example in a dogge , that knowes his owne maister amongst a huge croude of people . a foxe , a cat , a lyon , and other beastes , which haue been seene to doe admirable acts : and as for swallowes & bees , although they performe very meruailous workes , yet for all that , they haue much lesse cogitation then they afore-named . the fift interiour sence , is memory . the organe of the sence cōmon , is two ventricles at the doore or entrāce of the braine : as much to say , as vvhen the nerues of the sence exteriour , doe carry their spirits in their concauities or ventricles , then afterward do these spirits imprint or stampe the shapes and images of things in the braine : and thus the sence interiour workes his actions . it is certain that there be many powers in the inward sences : for , a man may loose memorie , without any detriment to estimation : moreouer , when estimation is wounded , thē medicine or remedie is applied to the forepart of the heade , but when memory is weakened , then helpe is giuen to the head behind . cogitation hath his organe in the midst of these two ventricles or concauities , which are before in the head , and this power is more excellent to some , then others , according to the better composing of their heads : as wee see some more sudden and quick in inuenting any thing , then others are . some also wil diuine & iudge more certainly of a proposed case , then others : as salomon so readily perceiued that the woman lyed , who would haue the infant deuided in twaine , and distributed to her and the aduerse partie by halfes , for he conferred the affectiō of the mother indeede , with the other parties , vvhich was nothing at all vnto the child . the organe of memorie is behinde in the brain , which part hath lesse humiditie thē before , and is more apt to conserue the images & shapes of things . a braine too moyst , doth easily apprehend thinges , but suddenly forgets them againe : wheras , the braine that is harder , apprehends more difficultly , but retaineth longer . cold and drinesse of the brain , is a very pernicious thing for memorie : wherefore it is saide , that lubricitie is a plague , which spends all humour naturall in a man or woman , and most certaine is it , that age then comes , when naturall heate & natiue humiditie do most decline . the power appetente , is that wherby we pursue or flie those thinges which present themselues before vs : this power is called sensitiue appetite , vvhereby all our affections , do pursue what we haue apprehended by the exteriour sence . there is one kind of appetence or desiring , which begets it selfe by touching , and is one while tearmed griefe , another while delectation : the other is made without touching : & so ensues cogitation , or moouing of the hart , whereby wee followe vvhat is offered , and which cogitation ( be it true or false ) shewes what is most conuenient for nature , or makes vs shun the things that are not conuenable : so that naturally wee may perceiue it cannot bee otherwise , but that the thing presented to the eye , must bee from it a sufficient distaunce , or else it is not seene , neyther can the nerues doe theyr delighting functions , but in touching those thinges agreeing with nature , vvhereas contrariwise , those things which are disagreeable , breaking and hurting the parts , must needes bee yrkesome to them , and very painfull . true it is , that the motiue power may be restrained by the will , for , if wee please , vvee may shut our eyes , and thē vve can behold nothing at all : but vvhile the eye is open , and at libertie , distant frō his obiect by a sufficient space , it cannot but receiue the image thereof ; therefore such as haue saide , that griefes are oppinions , which come and goe according to imagination , haue spoken against manifest and vniuersall experience . there be foure principall affections , to wit , ioy , feare , hope , and hate , whereunto are reduced loue , greefe , enuie , iealosie and others . and surely it is a meruailous thing , that so soone as a man hath knowledge of a thing pleasing or offensiue : the hart moues it selfe , and likewise the spirits and humors of the bodie . as in anger , the hart ( as rising to reuendge himselfe ) labours and beates , & then the spirits beeing chafed , doe heat the blood , and the actions of the members are troubled , by the suddaine moouing of the spirits and confusion of the blood : but especially in rage or anger , the braine is hurt by the bloode , and the spirits inflamed or ouer-heated , doe mount thether , by fiering the nerues and substaunce of the braine ▪ vvhich causeth a shaking or trembling in the heade , by vehement and suddaine mouing , as also a present fiering of the eyes , & all the face becommeth as burning : therefore , by ouer vehement anger , are frenzies ingendered , & oftentimes apoplexies . homer saith , that anger is sweeter thē milk , as meaning , that a man takes great pleasure , whē he may reuendge himself , as he that loues ardently , is buried ( as it were ) in ioy , when hee hath the iouissaunce of the thing by him beloued . feare is a moouing of the hart or affection , vvhereby the hart shuttes vp it selfe , as flying and shunning euill to happen , and this affection agrees with greefe : for albeit the harme or euil is not yet present , neuerthelesse it is woūded therby , as if it were instant . in like maner , in griefe or sadnes , the hart ( as beeing pressed downe & close shut ) is weakened , by drying & languishing , for not hauing the libertie of the spirits : wherefore , if it continue long in this estate , it prepares the death of the body , because the spirits , by their long pining and consumption , can giue no further help or succour to it : beholde vvhat great hurt ensues by greefe and sadnes . loue is a mouing of the hart , whereby wee desire some thing , be it truly good , or but in apparance only . in this mouing , the hart doth ( as it were ) leap & flie , striuing to attract that thing vnto it , onelie to enioy it : hope dooth best of all agree vvith this affection , but yet she is more vehement . hate is a kind of cōstant & permanent anger : and anger & hate are contrary to loue . shame is a motion , whereby a man despiseth and growes agreeued at himselfe , for som faulte or turpitude by him committed . mercie is a greefe which a man takes for the paines , miseries or aduersities of another . enuie is a sorrowe of one man , at the good , cōmoditie , or aduancement of another . iealosie is a mouing , mingled with loue and anger , to wit , vvhen a man loues some thing ▪ and growes displeased against such , as doe harme , dishonor , or ill to the thing he loueth : as the prophet helias , louing the honor proper to god , grewe offended at the misbelieuers . so should a king or gouernour of a coūtry , bee inflamed with the loue of iustice , the profit , honour and aduantage of honest people : contrariwise , hee ought to despise the wicked , vngracious , seditious , and disturbers of peace , loyalty , and publique truth . there is another affection , which hath no name neither in latine nor french , & it is cōtrary to iealosie : that is , when one desires the losse and ouerthrow of the good , and the exaltation of hypocrites , lyers , and seditious persons , such as were nero , tymon , & ( it may be ) others of like qualitie now in these times . ioy is a moouing , wherby the hart dilates it selfe , & sweetly takes pleasure at present good : it disposeth it selfe in hope , to receiue a future good . some of these affections are good and agreeable to god : as are honest loue of thy neighbour , of thy children , thy wife and thy country : iealosie of the honour and glorie of god : desire for the aduauncement of vertuous people : feare of the anger and iudgements of god : hatred of tyrants , seditious & dissolute disturbers of publique peace : hope and cōfidence in god in all afflictions whatsoeuer , beeing assured that he sees vs , and that he will still haue compassion on vs. the other are vicious , as enuie , hate , and those beside , vvhich trouble the peace of humaine communication , and are the paines or penalties of the first fault , dispersed ouer all mankinde : the meane or moderation of them is very necessary , for the cōseruation of humaine societie , beeing the onely butte & aime of morall phylosophie , and of all ciuill lawes in generall . and certainly , neyther can this societie or religiō be maintained , except we refraine frō auarice , hate , and other such like vicious affections , which horriblie doe deforme nature in this part , it remaines then to support thys part with all diligence and respect . the organe or seat of thys power , is the hart , & not any part of the braine at all , for oftentimes a man shal desire what hee knowes to be ill : as ouid saide of medea : i see & approue the good , but i doe the euill . and s. paule : i see another lawe in my members : that is to say , the hart , repugnant to the lawe of my vnderstanding , & it holdeth me in captiuitie , vnder the law of sin and death : and many other things ( to like effect ) in his epistle to the romanies . in briefe , very often is iudgement reprooued by affection , whereby then it is most cleere & euident , that our affections are not in the braine , where indeede is the certaine knowledge of thinges . in this sort disputes galen , and by the same reason it is apparant , that affections are not oppiniōs , as the stoicks held and esteemed thē to be . that the affections are not of the liuer nor the other parts , where the naturall appetentions are , of eating and drinking , it is manifest : for , the affections can easilie appease themselus , or vse some kinde of moderation , apprehending the same by reason , and demonstrations : but the naturall appetites , as to eate or drinke , will not be guided by any reason : for , as homer saith , there is nothing more impressing or continually vrging , then the belly , especially when it is hungry : for it compells vs to be mindfull thereof , although vve had no care thereof at all , and albeit wee had neuer so many other things to doe . seeing then that our affections haue theyr seate , neyther in the braine , nor in those parts where the organe is of the power vegetatiue : we must cōclude thē , that they are in the hart , for the hart is iocond and merry in ioy , mirth , loue , and hope , but in greefe , anger , feare , hate , & such like , it is wearie , and much troubled . the holie scripture saith , that a man ought to loue god with al his hart , as much to say , as by the affection to receiue the fruition : to pursue this loue in cheerefulnesse of hart , desiring to please him , and in truth ( without feigning ) to embrace , franckly entertaine , & fulfill his lawes , trusting in him , & expecting health onely from him : heereto are reduced the commaundements of the first table . now because those works & labors which god commaundes vs , ought to be done of vs in cleannes of hart , not hipocritically , or vvith dissembling : wee will speake a little thereof heere in this place . the first commaundement dooth strictlie charge vs , to stande in awe and feare of god : wherby we may assure our selues without any doubting , that hee is a god , to whom we owe obedience , and that he punisheth the faultes , offences , excesses and malices of men . the second expresseth , how iealous hee is of his honour , that hee will haue no partner or competitour in his honour , much lesse anie attribute at all to be giuen to stocks or stones , images , or inuentions of mens idle braines : the penalties of such offences are therin described , & to what generations it in iustice extendeth , vvee ought then to be most careful of his honour & glory . the third , chargeth vs to doe all honor and reuerence to the name of god , & it is the exteriour honor which is contained in this commaundement , wherby we are enioyned : that with great heede , wisedome and feare , wee should take care of an oath , for affirmation of any thing , because it is most certain , that god hath an eye on all our dooings , and that hee wil seuerely punish our iniquities . so then wee shoulde affirme truth in an oths taking , and desire him to punish vs iustly , if we sweare not truly , or if wee doe beguile and deceiue any one : hereby also wee are taught , to detest and holde as horrid , all blasphemies & speeches , which are contrary to christian religion , and so it is cōmaunded in the inuocation on god. the fourth cōmaundement , consisteth in the obseruation of ceremonies and duties , thereto belonging , as also in their diligent regarding : according to our entraunce into the knowledge of god , of which knowledge they are visible signes , exciting vs to obseruaunce of true religion . then the true performing of the commaundements in the first table , is true feare of god , certaine trust in his mercy , obedience to all his commaundements , explication and publication of his doctrine , inuocation for his ayde and propitiation , giuing of thankes , praise of his name & glory , for the creation , conseruation , & manutention of nature , beeing his ovvne worke , created , conserued , furnished , prouided and maintained by him : behold heere the lawes of the first table . in the second table , is contained necessarie precepts for our owne pollitique societie : for , first of all , such a state cannot be rightly maintained , except there be a kinde of degree and order obserued among men . it is that whereof aristotle speakes in his pollitiques , there are some naturally free , & others as seruaunts : as much to say , as that some haue ( by the gift of god bestowed on nature ) more light of vnderstāding , & more purity of affections , thē others can reach vnto , to the end , that they may guide and guarde by edicts , lawes & statutes , the affaires & negotiations of thys lyfe . such were the ancient law-makers , pretors , & iurisconsults , who left vnto vs so many prouident lawes , gathered by certaine demonstrations , of the cleerenesse and light , which god had infused and placed in their vnderstanding , as also theyr sincere loue & iealosie , for the tranquility of publique peace : which lawes , ( saith s. paule ) beeing written in our harts and consciences , woulde giue vs testimonie of them . such personages thē ought to be honoured , as , holding the bridle of authority , do tame rude seruaunts , that is to say , such as cannot cleerelie iudge of thinges : or ( thorowe their inordinate affections ) do perpetrate crimes , & commit offence to the ciuil bodie , or to the honors or goods of others . there are two manner of gouernments , one is , to force & compell the rebellious contemners of honestie : like vnto a maister , who constraines his seruant ( willing or vnwilling ) to doe his dutie , without any refusall or contradiction . the other manner of gouernment , is pollitique and ciuil , as when without compulsion , a man freely dooth the acts of honestie , holding in horrour and abhomination , all wickednes and turpitude : namelie , when a man in reason is perswaded , that it ought to be so : as pericles , who by honest reason & speeches guided the athenian common-wealth : or as a holy & wise preacher gouerneth his cōgregation and church . in this multitude , euerie one haue their seuerall affections , some , sudden inordinate mouings , and directlie repugnant to vertue : but then by perswasion , which a man perceiues to be vsed , of the hurt & inconuenience that may thereon ensue , as well publiquely as priuately ; they are made more moderate , and faultes remitted . god hath stamped in vs , the image and forme of either of these maners of gouerment . reason & iudgement well and truly conceiuing thinges , fore-sees the commodities and disprofit of al enterprises whatsoeuer , exciting or restraining , and accordingly moderates the affections of the hart : and this manner will hold out very well , if daily our affections be managed by sound iudgement . but because ( in thys case ) nature being disrancked and made vnrulie , by the first offence cast generallie on all , the affections are not moderated by iudgement , deliberation , or honest councell : the will , as mistresse of the affections , forbids the motiue power , that shee transport not the members , to perpetrate vnreasonable or pernicious things . as a man hauing a feuer , affects to drinke inordinately : but yet the will checks the hande , that it shall not approche to the cup or glasse . thus see we two direct formes of gouernment , the one ( to hold back the rebellious insulters ) in theyr office : and the other , by sweet exhortations and reasons , drawne from the rule of vnderstanding , to guide the obedient , and sway their actions to publique profit and honour . concerning the offices we owe by dutie to our parents , we haue a most cleere example in nature : as we may easily see in the young storkes , who whē they attaine to strength and age , doe nourish & assist their fathers & mothers . the following commaundements , forbid to doe iniury or harme to the bodies of one an other . man is created to be sociable & communicatiue , as is shewē vs by our procreation , carefull nourishment ▪ and dilligent regard of our propagation : but the principall ende of this societie , is for our ioynt instruction , and erudition together in the lawe of god , and al laudible actions whatsoeuer . and because improuident and ill aduised men , haue neede of directours , therefore , to the end our cōmunitie might continue sound & intire : the obstinate & stifnecked are to be exempted , & for that cause were paines and corrections by lawes instituted . againe , in this vnbrideled communication and nature , the auarice and greedines of the wicked , negligent and slothful is so great , as they will not permit any one to liue in equalitie or proportion : and therefore the deuision of possessions was thought necessarie for , if all shoulde bee common , then the idle , negligent and carelesse wretches , woulde in short while deuoure all the riches of the industrious and dilligent : for this cause therefore was cōmitting of theft forbidden . notwithstanding , because that men should haue dealings one with another , it behooued that the communication of theyr goods and labors , should be made by certaine measure & reasons : for , an vnequall communication , that is to say , when the price or recompence shal be ouer-exceeding , or else of too light or little value ; such entercourse among men , cannot be long maintained : heereupon ensued iustice , which renders to euery one his rightfull proportion , in dealing & contracting thus one with another . more-ouer , our accords , contracts , transactions , cōfederations , & appointments made by voluntarie agreements , are to be kept : for , without truth , fidelitie & loyaltie of promise in our contracts , humaine conuersation can neuer be cōtinued . marke then howe nature desires conseruation of her selfe . in eating and drinking , temperance must be obserued : for , intēperaunce corrupts nature , and inordinate lubricitie spoyles the sanctified combination of marriage , troubles titles of succession , wardshippes , cases of dowrie , & al pollitique order , all which are indeede most pernitious woundes to pollitique and discreete societie . thus see we the law to agree with nature , which first of all established religion , afterward constituted magistrates , thē they deuised to ordaine lawes , for defence of such as were oppressed either in goods or bodie : cōmaunding honor to be giuen to men of worth and desert , and they to be committed to al politique functions , by certaine ▪ formes and lawes . so grew establishing of mariages , and perfect discerning of possessions , as also iust orders and degrees of correction for all loose wantons , ouer-daring resisters , and wilful cōtemners of the lawes . assuredly , the principall and chiefest causes of these lawes , are euen thēselues the voice and sentence of nature restored , & reformed , that is to say : the actions of the light of vnderstanding , ordered by the very purest : and sincerest braines , illumined and renued by the grace of god ; doe declare in what estate this life is guided and gouerned , and the prescriptions in the decalogue apointed , which expresse to the very life , the forme of liuing according to the integritie of nature . nowe to returne to the poynt of the harts moouing , there are two sorts of moouing : one is called the pulse , whē the spirits engendred at the hart , moue the same , by meanes of the organes thereto deputed by nature , and likewise when by dilatation or cōtraction of his ventricles , the arteries driuen forward by the subtile spirits within them , doe conuay & administer heate thorow all the body . novve , albeit these thinges are very admirable , yet notwithstanding , the affections , which are the mouers of the hart , ( as we haue heeretofore saide , ) are worthy of farre greater and much more admiration . the hart dilated or shut vp , mooueth also by diuersitie of humours : as in anger , it is mooued by the chollerick humour : in ioy it is mooued by the verie sweetest blood , and sends the same ( as witnesse ) to the exteriour parts . in feare , it calls it selfe backward , & in griefe it is trobled with the humour of mellanchollie . doubtlesse , in these motions of diuers humours , are fumes and risings vp of diuers cōplexions : nor is it anie easie matter to cōprehend the causes of these moouings , or the coūsell of god in these their natural functions . the efficient causes of these affections , are in vs interiourly the hart , and exteriourly the things which offer thēselues vnto vs , eyther pleasing or offensiue : but it is necessarie that knowledge shold preceede affection , for , as one saith : no man euer desired , what hee had not first knowledge of . ye haue the very like combination betweene the powers of nature , and that the motions of the hart , doe iustly answer to the knowledge which a man hath of any thing : but there is a difference in the complections or temperatures of the hart , & the spirits , and the bloods present beeing , for , the hart beeing hotte and dry , is the sooner kindled , whereon wee see some more suddenly to bee enflamed with anger , then others are , & the moouings of the hart & the spirits , moueth the blood ( not euer-more ) after one kinde , but diuersly , and according to the diuersitie of the affections . therefore in griefe or sadnesse , the hart being shruncke vp and crowded together , the blood runnes to him , as willing to helpe him : and this is the reason , why men or vvomen ( being sad , agreeued , or fearefull ) are pale , meager , and ill complexioned or colloured . in ioy or anger , the hart dilates it selfe , and sends his bloode to the parts exteriour : therefore because in anger the hart is enflamed , it mooueth redd choller , which spreading it selfe ouerprodigally abroad , infecteth all the rest of the blood . and if it continue long in that heat , it becommeth blacke , and seething strongly , dries vp and burnes , whereby oftentimes it happens that some becom frantique , mad and desperate . those men that abound in mellancholy , mingled with red choller : are enuious , full of ill will , and of verie strange and hard conditions . sanguine men are ioyous , delightfull and pleasant , by the aboundance and cleerenes of their blood , for the spirits in them are pure & full of rich splendour . the phlegmatick are dull , remisse , sleepie & heauie : because theyr blood is thin , & theyr spirits scant warme . the mellancholick , are properly sadde and fearefull , because theyr blood is troubled , thick and colde , their spirits likewise impure , grosse , and ( as it were ) full of darknes . the very same societie is there of the body with the soule , and her effects doe aunswer to these humours . in griefe or sadnesse , the hart shuts it selfe , & drawing backward ( as it were ) attracts the humour of mellanchollie to the spleene , vvhich spreading it selfe sometimes on either side the body , engenders diseases in the sides , as plurisies , and other verie dangerous obstructions : which wee see to happen to such as are long time in sadnesse , meditating on nothing but matter of griefe & offence : i haue heere-to-fore experimented this hurtfull humour in my owne selfe , & therfore can the better speake it . the proper causes thē of these affections , are the things whereto a man finds himselfe & his cogitation most applied : and the hart being suddenly mooued , ioyning and following the knowledge of those thinges , dooth in like maner apprehend thē . it is very cleere concerning anger and griefe , that they haue theyr cause inwardlie in the hart , and the exteriour is the knowledge of some outward offensiue thine . so of loue in like maner , for all such as are of right iudgement , loue vertue and honestie : as scipio loued honour grounded on vertue , and the beautie thereof in others , mooued him to attempt deedes of high prowesse , and ( oftentimes ) very difficult enterprises euen so , people excelling in vertue , doe deerely loue together , for the conuenaunce and naturall similitude that is between them : for euery one ( sayth aristotle ) loueth his like ; & truly good affections ( saith hee ) are causes of great profit & commoditie , and are as pricks and spurres enciting to vertue . plato saith , that anger is as the nerue of the soule , by loosing or with-drawing wherof , vertue is exercised . seeing thē that there is in nature , certaine organes and parts proper to her actions , and certaine humours vvhich serue necessarily to thē , it behoueth , that some of thē should be voide of vice or offence : for euen as the light in the eye , is the gift of god to nature , euen so are good affectiōs diuinely inspired , vvhich prouoke and incite vs to what-soeuer is good & honest : as to loue our children , hate sin , disorder , tirannie , force , violence and all turpitude . the saying of aristotle is very good , whē he saith , that a vertuous man vseth anger , as a captaine doth a souldiour : for it is most euident , that our actions would be cold and remisse , if loue of honestie , & hate of vice did not seuerallie incite & moue vs. in al respects like vnto a ship , which hauing no winde , goes slowly and softly : euen so were we , if wee had no good affections , for thē our actions would be lame , slowe , and of slender effect . if nature were not corrupted in vs , wee should haue very good & excellent moouings , and no vices at all remaining in vs : but the order & harmonie of nature beeing troubled , makes bad affections to arise in vs , and such as are repugnant to honestie , which boldly do surmount , & ouer-goe those that are good , abastardizing , and quite ouer-throwing them . neuerthelesse , in all times , and in all countries , in changes of cōmon weales , there hath euer-more beene reserued some heroyick natures , exceeding those of common course , hauing motions farre purer , and of much greater excellence then the vulgare . the repairer of nature , our lorde iesus christ , had in him most true & pure affections : as when he threwe the merchants out of the temple , onely for iealosie hee had of the place , as also the honor and worship of god , contemning the misbeleeuers , vvho had polluted the place of veneration , inuocation and holy sacrifice . in the resurrection of lazarus , he shewed great heauines , whē he wept , as beeing greatly mooued in spirit : in loue , wherby he commaunded , that they shoulde permit little children to come vnto him : in compassion , which he had of the people , that had followed him in the desert and vnfruitfull places : and how many times is the word of mercie vsed , repeated & inculqued in the scripture ? there is great differēce between the good affections of christians , and those in infidels : for christians acknowledge this puritie of motion , to be repaired in thē , onely by the grace of god , & cheerfully ( for loue of him , and dreade of his displeasure ) do ordaine in their gouernmēts , good and honest lawes , referring theyr actions to the glory of god : as did the prophets esay & ieremie , who knew that god would haue common-weales to be gouerned by holy laws , and all wicked confederatiōs to be cast out . the other , ( as cicero ) acknowledge not at al , that magistrates are ordained of god , but doe build vppon their owne wisedome & power , not attributing any honour to god , but onely to them-selues : wherefore these motions may bee thought good , yet are ( by accident ) euill to vnbeleeuers , because they are not ordered , nor ruled by the knowledge and loue of god. in this place , after our passed speech of the affections , vvhich are actions and moouings of the hart , according to the knowledges comming to it by the sences : me thinkes it shoulde not differ much frō our purpose , to speak some-what of concupiscence remayning in vs , whereby we may vnderstand many disputations of saint paule , the estate of our owne nature , and the great domage or detriment that comes to vs by originall transgression . the worde concupiscence , according as it seemes to mee ( yet yeelding still to better iudgement ) signifies , not onely a mouing of the hart , wherby a man desires earnestly & beyond measure , some thing that may be pretended for profit or plesure , as to eat , drink , or commit follie : but likewise it is a priuation & defect of light in the vnderstanding , whereof ensueth ignoraunce of god and his wil , vntrueths , boldnes to encounter with any of his inhibitions , fayling in fayth and loue towards him , as also diffidence in his gracious promises . likewise , the same word imports an error in the will , as disobedience and contempt of the commaundements of god. in these obscurities , our vnderstanding loueth and conceiueth great admiratiō of him selfe , and of his ovvne wisedom , wexing bold to feigne oppinions of god , & to apprehend thē after his own pleasure , wherby afterward it falls into some narrow distresse , where it is girded vp with feare & terrour , insulting oftentimes beyond all obedience . of these euills complained s. paule , when hee saide : miserable wretch that j am , who shall deliuer me from this bodie , so subiect to darknesse and death ? afterward he aunswers , the grace of god by jesus christ. the word then signifies not onely an action sensuall , but likewise a vice & defect in the vnderstanding and will , by which insueth infinite multitudes of mishaps . so dooth the scripture call the harts endeuours , because the mouing and agitation of the hart , is cōioyned with the will. assuredly , if nature had continued in her puritie , the knovvledge of god would haue been cleere in our vnderstanding ▪ whereto the will had franckly obeyed , but nowe is hindered only through her obscurity . the hart & wil haue moouings distort , and contrarie to god : for the will ( without the feare of god and trust in him ) loues himselfe , seeks safety in himselfe , trusts in his owne dilligence , delights in his owne wisedome : for a man would be honoured and esteemed , and feares more the reproches or blames of the world , then of god his creator . the very like agitations doe sway the hart , the sensuall motions draw the will vnto thē , as much to say , as when the hart loues the voluptuous pleasures of the sences , which are prohibited , or when a man hates his neighbour , flatly against the lawe of god. to this effect spake our sauiour ; that out of the hart proceeded euill cogitations , thefts , blasphemies , murders , adulteries , lies , and such like other crimes . in this then it appeares most certainely , that by the hart is signified the vnderstanding and will : as vvhen the hart takes pleasure in false oppinions , and such imaginations as are contrary to the honour & glory of god. the consideration of these thinges , shoulde check the pride & presumption reigning in vs , and induce vs to obedience , by often and feruent prayer to god , that he would renue in vs the cleere , pure and sincere light of our vnderstanding : that hee woulde likewise make cleane our harts , and plant therein none but good affections . as dauid desired of god , a cleane hart , & a right spirit . and saint paule , who said : that iesus christ onely reformes the cleerenesse of our vnderstanding , and conformes the body to his brightnesse . the motiue power , is that whereby the bodie and his parts , are transported from one place to another : the organes , are the nerues , the muscles , and the cords of the members . alexander aphrodisianus saith , that the soule is the cause of the bodies moouing , as weight is the cause why a stone falls downeward . this moouing is deuided into two kindes , naturall , and voluntarie . the naturall , neyther beginnes or ceasseth , according to our imagination and pleasure , nor can it be otherwise , but as when an obiect is presented , thē it is afterward pursued : as the ventricle , vvhich drawes the receiued foode to it , & the hart attracts the spirits , eyther suddenly , or softly . the voluntary moouing , both begins and ends at our owne pleasure , & that is the property of this power : as is the seuerall mouings of our parts , going , rūning , swimming , and such like . there is another cōmixed moouing , beeing partly naturall , and partly voluntary : as is the moouing of the brest or stomack . the benefit of this power is easily discerned : for thereby we seeke what is necessary for our cōseruation , and shunne what we imagine therto contrary . it remaines to speak of the intellectuall power , whereof s. augustine makes an accommodation to the trinitie . the memorie , ( saith hee ) forming the intellection , represents the father : the intellection represents the sonne : and the will , the holie ghost . for the father , considering & knowing himselfe , begot the sonne ; and the holie ghost is the agitation proceeding of the father , and of the son. this is the povver whereby wee know , receiue , iudge and discerne , hauing in it the beginning of artes : heereto likewise is action riciprocall for therby our actions are seen and iudged . this power differs frō the sensitiue : for the sensitiue takes knovvledge but of things peculiare and singulerly , but this other cōceiues , and apprehends both singuler & vniuersallie . the obiect of thys power , is god , and the whole vniuersalitie of things , as well celestiall as elementarie . the offices of thys power , are to vnderstand & forme in him selfe , the images & representations of things , to retaine , and conferre them together : thē afterward , to see , what agreement & what difference is between thē . the organes of this power , are the interior sences , wherof we haue discoursed already . plato saith , that as the seale imprinteth on the wax , so ( by meanes of the spirits ) are the shapes of thinges imprinted in the braine . but this is the matter most meruailous of all , that we should retaine so great a multitude , and seueral diuersities of things , & likewise for so long a time : but the reason thereof can neuer bee well or sufficiently expressed . wherfore , seeing by our actions our life is guided , we should pray vnto god , that hee would take pittie vpon our weake nature : and that hee would renewe his image in vs , to the end we may more perfectly know his workes in vs , and shewe our selues more reuerent and obedient to him . aristotle makes a deuision , between the vnderstanding actiue , and that which is tearmed passiue : mary hee calls the actiue vnderstanding nothing else , but that which inuenteth any thing , as the vnderstanding of archimedes , did inuent the compasse . the passiue vnderstanding , is that which inuenteth not of it self , but makes approbation of an others inuention : as he that approued the inuention of gunpowder , or that of the compasse , or the astralabe . the knowledges of the vnderstanding , are deuided into actions and habitude . the knowledge which is called action , is that part of the vnderstanding , which apprehendeth somthing , by forming the image thereof . habitude , is as a constant & resident light in the vnderstanding , whereof wee make vse whensoeuer we please . the vnderstanding somtimes busies it selfe , and considers those thinges , whereof it can but hardly reach to the knowledge : as the changes of the ayre , the reuolutions ordinarie of the heauens , & those are termed speculatiue . sometimes it meditates on thinges that it can easily exercise , and then it is called practiue . the word reason , is that which comprehends , and then the vnderstanding cōceiuing things , conferreth and makes iudgement of them , where-upon the wil makes his coniunction . then may the wil be thus very well defined , it is a part or power of the vnderstanding , which is called reason : working freely , after that the vnderstanding hath tried , & iudged the thing to be good or bad . if nature had continued in her first integritie , we should neuer haue willed , but what of it self had been good & honest : but the order of nature beeing perturbed , makes such an alteration , that there is a discord among the powers , & that the vnderstanding is sometimes deceued in iudging of things . and albeit it can easilie discerne the hurtfulnes of things , yet many impediments doe happen to crosse it : as selfe cōceit , or ouer-great weening in our owne selues , enuie , and other such like harmes , which drawes vs to cōmit enormous crimes , and to trouble ( sometimes ) the quiet estate of the publique weale . thus becomes the image of ggd deformed in vs , & keeps not the true idea of his first excellence . wherfore it behoueth vs , earnestlie to desire ( with s. paul ) that god would make perfect his image in vs , & that by vnderstāding & knowing aright the cause & authour of all things , we may attaine to more noble & purer actions , as well in our vnderstāding , as in our will. likewise , that our memorie may euermore retaine good and holy cogitatiōs of god , and of commendable actions , whereby religion is preserued & increased : that he would purifie our affections , & in sted of such as are euill and corrupt , excite ( by his holy spirite working in his word ) honest and vertuous motions in our harts . moreouer , to worke so graciously in vs , that the inferiour powers may be obedient to the superiour , beeing euermore guided , by the sacred direction in his word contained : to the end , that by this accord and consonance of vertues in our soule , the honor of god may be exalted and reuerenced in vs , and publique tranquilitie kept and maintained , vntil it shal please him to receiue vs , and giue vs eternall rest in his high & happie dwellings . of the immortalitie of the soule . now , as concerning the immortality of the soule , some doe dispute in this sort , by arguments taken and deriued from nature . it is impossible ( say they ) that all the honest and vvell disposed people , which are borne and brought vppe in thys worlde , shoulde euermore be vexed or troubled with miseries . yet is it euident , that the greater part of good people , are most of all , and oftnest afflicted greeuously , yea , many times slaine by the wicked , seditious and tyrants . it is then necessary to think and say , that god hath reserued some port or hauen of safetie for them , where ( after all troubles ) they may arriue to perpetuall rest . some likewise dispute on the contrarie part , of the paines reserued for the wicked , for , naturally we iudge and say , that euil deeds doe iustly deserue punishment . yet oftentimes wee see , that they which are oppressours of others , both in body and goods , are neuerthelesse happy in theyr worldlie enterprises : why then it is most certaine , that a place is also afterward reserued for them , and paines likewise , where-with they are to be punished . first , plato giueth this reason : those thinges that bee not of elementary nature , are not subiect at all to coruption nor death : the soule cōsisteth no way of the elements , it is then cleere , that shee is not mortall , nor any way corruptible . that the soule is no way cōsisting or made of any part of the elements , is apparant and manifest by this reason . it is impossible , that nature being corruptible , should cōprehend and conceiue thinges vniuersall and incorruptible : as to conceiue and apprehend god , with the vniuersality of thinges : the numbers , the differences of thinges honest and dishonest : yet naturally , and euen without teaching , men doe apprehend these things . it is then to bee iudged , that the seates of these apprehēsions , are not natures elementaries , but much more excellent thē corruptible things , & likewise that they are perpetual : see heere what natural reasons are yeelded , for the immortalitie of the soule . but we , whom god hath so much looued , and endued with so especiall a fauour , as to make the beams of the glory of his gospell shine vpon our vnderstanding , taking & receiuing the testimonies of true examples , and sayinges of the prophets , which we know to be diuinely bestowed on them , & confirmed by the words and works of our lord iesus christ : assuredlie , mee thinkes it is verie meruailous , seeing that this epithite of immortalitie is so apparant , & cōfirmed in vs by many sayings and examples , why men doe not better prepare themselues , to vnderstād this iudgement aright , and that they haue no greater feare or horrour of the paines eternall . it remaineth therefore , that men of good and vertuous disposition , ought to rest assured , by the examples of enoch , elias , & our sauiour iesus christ , liuing already in life perpetuall . and if wee will take notice from the verie first age of the worlde , we shall find , that god declared , how he wold one day hold his iudgment , to punish the wicked , and reward the good , according to their seuerall workes , as when he said to caine : if thou hast well doone , thou shalt finde it , and receiue like recōpence : but if thou hast doone euill , thy sinne shall be hidden , vntill such time as it shall be declared and discouered . this deferring & dilatation of punishment , makes the wicked more bolde & forward in theyr sinning , and begetteth likewise contempt of god : but albeit wee see not such transgressiōs punished in this world , let vs not therefore thinke , that they shall so escape without correction . for , as the wise man of greece said : god deferreth his chastisement , but hee recompenceth that delaying with greater measure of pains . and let vs likewise remember his own holie words , to wit , that sinne shal be discouered , which let vs not thinke to bee spoken in vaine , or that the words are of no effect : for , although wee beholde not heere the pittifull end of tyrants , or others that depart this life vnpunished , let vs yet remaine assured , that the measure of their scourging will be the greater afterward . enoch , who in his liuing body was rapt vp , and translated frō thys world , giues vs thereby to vnderstand , that after this life , there remaineth a better : then is it not to be doubted , but that enoch , elias , and those other holie persons , taught and instructed others in the happinesse of this lyfe perpetuall , and that it also remained after this present estate . likewise in the epistle of the apostle s. iude , there is a part of the sermon of enoch , which speaketh in this manner : beholde , the lord shall come with infinite company of saints , onely to doe iustice , to rebuke and punish all those that haue doone euill and vngodly deedes . and helie & eliseus , who did raise vp , & make to liue againe some that were dead : and elias , who was taken vp in the presence of his friendes , & carried to heauen in his intire bodie , both in a whirle-wind & a flame of fire . many other examples , and namely the most euident example of our sauiour , vvho rose againe , and to him excited the companie of the prophets & holie fathers , to liue with him perpetually , & to enioy the fruitiō of the company of god. by diuine scripture then it is most cleere , that our soules are spirits , which are not to be extinct in death like the body : but doe remaine seperated afterward , & liue perpetually . god saide , that wee neede not to feare such as kill the body , and afterward can doe nothing els . he said likewise to the cōuerted theefe : this day thou shalt be with me in paradise . if the soule could be extinct and dissipated like smoke in death , it would not then follow , that she should cōuerse and liue afterward with iesus christ : it is then a spirit , which continueth after death , and in regard it is a spirit , it cannot be idle . as concerning the word paradise , it signifieth the place of happie and eternall life : there where ioy , wisedome and iustice are in all aboundance . it is necessary to note the sermon of the good theefe , which he made hanging aloft on the crosse , euen when he was at the instant of death , and when all the apostles were astonnied , and had left off theyr office of preaching , & did forget the mercies of god. vndoubtedly , thys spectacle was not without great signification , for , there was to bee seen two theeues hanging with the blessed sonne of god , which signified , that the world was condemned to death for most greeuous offences and seeing it should be so , that the son of god , was to appease his fathers displeasure , and by his death onely : that yet one part of the worlde would still contemne this benefit , & despise the kindnes of thys sauiour , as may be discerned in the bad theefe , hauing no hope at all of saluation , and in whose person is figured forth to vs , the wicked , seditious , and tyrants , enemies against the gospell of god , who ought assuredlie to know , that their cōdemnation is alreadie doone , for theyr wilful contemning the mercies of god. but the other part of the worlde , which are such as ( with reuerēce ) acknowledge and receiue this blessing of god , knowing & confessing ( with the good theefe ) that they haue deserued nothing but condēnation & death : yet trusting onelie in god , doe inuoke his mercy and propitiation , acknowledging also , that they are deliuered from sin & death , onely by the blessed & innocent death of their redeemer . the good thiefe , who desired his deliuerance of god , acknowledged him therein , and albeit he saw him there to die with him ; yet he helde it for most certaine & assured , that this was he who could giue him eternall life : wherefore he heard the sweet answere of god , who promised him , that that very day , hee shoulde bee with him in the place of rest , life , and ioy perpetuall . by this voyce hee vnderstood , that his sinnes were forgiuen him , and that life eternal was ( in mercie ) bestowed vpon him . then , though hee was hanged , broken , & halfe deade , yet ( for all that ) he did honour & gaue reuerence to the sonne of god : euen then when the whole church was silent , and when the apostles were amazed and dispersed , yet hee confidētly said ▪ that he who was there hanged , and readie to die , shoulde ( neuerthelesse ) raigne and giue eternall life to men : he called on him , as the onely maister & authour of life : nay more , he defended the glory of god against the other euill speaker . this spectacle then admonisheth vs of many things , and all good mindes doe acknowledge , their transgressions to bee fixed to his crosse : for wee are all ( by our sinnes ) subiect to death and calamities of all sorts , and can no way bee deliuered but by the sonne of god only . it remaines then , that wee call on him ▪ , that wee declare to others these great blessings , & that we maintaine his honor & glory , against all miscreants and euill speakers : whatsoeuer afflictions , torments or deaths we endure in the cause , to the end , that hee may giue to euery one of vs , that which hee did to the happy conuerted theefe , saying : this day thou shalt be with mee in paradise . seeing then so great a matter is cōtained in this speech and conference , of our sauiour christ with the good theefe , let vs confirme and fixe in our harts , this saying and most powerfull sentence : which manifestly declareth , that the soule is a seperable spirit , liuing after it hath left the bodie , according as christ himselfe sayde , that the spirit of the cōuerted theefe , should conuerse and bee with him in paradise . assuredly , it coulde not conuerse nor liue after death , if it vvere onely of the bodies tēper , or if it were some smoke , neyther coulde it likewise bee in paradise , but would be dispersed abroade in the ayre . in saint mathewe , moises spake and conferred with our sauiour in the mountaine , although it be plainelie written in the booke of the repetition of the law , commonly called deuteronomie , that moyses was deade and buried : our sauiour then spake with the seperated soule of him . saint paule saide , that he desired to be deliuered from his body , and to bee with iesus christ. and to the corinthians hee said : while we remaine in this bodie , we are far off from our lord. but we haue this confidence , that after we shall haue finished this long voyage , we shall then abide with him . and s. peter sayth , that the spirit of our lord , while his bodie was in the tombe , preached vnto the spirits of them that were in prison : which then assureth vs , that our soules are separable spirits . in saint luke , the historie is recited of the wicked rich man that was in hell torments , & the poore begger , whose spirit was in abrahams bosome . in another place , god sayth , that hee is the god of abraham , and the god of isaac , and the god of iacob : and that he is not the god of the deade , but of the liuing . let vs then end vvith this conclusion , that abraham , isaac & iacob are liuing . finis . socr. tell me , which doost thou iudge to be workes of fortune , or of reason and deliberation ? as much to say , as those workes that haue no certaine end , neyther are knowne wherfore they be made ? and what thinkest thou of such , as manifestly doe appeare , that they are made for the benefite of men ? aristo . doubtlesse , those which are made for the profit of men , are questionles workes made by reason & deliberation . socr. doth it not thē appeare to thee , that hee that frō the beginning made men , and gaue thē sence , whereby they shoulde haue knowledge of euerie thing , did it not for their benefit ? as eyes to behold thinges visible : eares to heare soundes : & so likewise of things that are apprehended by sent , whereof no profit woulde bee had except we had nostrils : nor knew wee howe to perceiue or distinguish which taste is sweet , & vvhich is sower or sharpe , except we had a tongue and pallate to tast them ? moreouer , dooth it not likewise seeme to thee , to bee a worke of gods high prouidence , to enclose ( within lidds ) the weak and feeble eyes , which when need requires to see , doe open , & close againe when desire of sleepe vrgeth ? and to the end no angry windes may bee offensiue to them , hee hath placed the browes ouer the eyes , as also to defend them from the sweat , descēding down the head , yet kept therby out of the eyes . as in like maner the eares , that receiue all sounds , and yet are neuer full : the teeth also in order made and placed , that those before do cut the meat , and those behind chewe & prepare it for the passage : so may we say of the mouth , wherby the foode hath conuoy to the stomack , being seated vnder the eyes and nostrills : but the cōduit of offensiue superfluities , is placed behinde , and far from the seueral seates of the sences , least it shoulde be any way hurtful vnto them . these things which thou discernest to bee made by so great a prouidence , whether doost thou attribute them to fortune , or to counsell and deliberation ? aristo . assuredlie , these thinges seeme to mee , to bee the workmanship of a most wise creator . socr. and the naturall great desire vvee haue to beget a continuation of linage , as also of mothers to nourish their young chyldren , & when they become great , a care for theyr liuing , and then the mightie feare they haue of theyr death . ari. in sooth , al these thinges are the workes of him , who had a will , that by counsel , reason , and deliberation , his creatures shoulde bee made liuing , hauing both sence and moouing . socra . dooth it appeare to thee that thou hast any discretion , whereby thou makest apprehension or iudgment of these thinges ? thou hast in thee a little portion of thys earth , which thou seest to be so great , & a small quantitie of humour , which is of so large aboūdance in the world : nowe , considering eyther of these thinges to be so great , & yet thou hast of eyther some smal portion , and altogether being so assembled in thy body , as thou couldest haue no vnderstāding at all , except they were in this sort ordered : these thinges ( i say ) being so great , and in multitude infinite , howe doost thou imagine , but that they should be well ordained ? arist. i can no way perceiue their ordenation , as i behold the order of other workmēs labours . socr. why euen so thou canst no way beholde thy soule , which directs and gouerns ( at her pleasure , ) all thy whole bodie : yea , and in such sort , as thou mightest else say , thou doost all thinges without counsell ; reason , or deliberation , but that onely raiseth regard of feare and trembling . arist. i vvoulde be lothe to neglect the gods , but doe holde and esteeme them so great , as wee shoulde haue nothing els to do , but to be reuerent onelie toward them . socra . the greater then thou esteemest them to bee , the more thou oughtest to honour them . arist. if i wist that they had any care of men , i woulde adore them , and neuer neglect them . socra . vvhy howe canst thou thinke , but that they haue care and regarde of vs , seeing man is made onely ( aboue and beyond al other creatures ) to goe vpright ? to fore-see many thinges intended to him , and to gouerne all other creatures vnder him ? hauing eyes , eares , and a mouth bestowed vpon him ? and though to some he haue giuen but feet , as to serpents : yet to mā he hath giuē hands , to garde himselfe from many outrages , wherin we are more happy then other creatures . and albeit other beastes haue tongues , yet to man onely it is giuen , to turne his tongue from one side of his mouth to the other , thereby to forme an intelligible voyce , to dispose and make known his thoughts to others . now not onely is this care taken of our bodies , but much more of our inward spirits . for where or when did any other creature euer thinke or consider , that god was the creator of the very best and greatest thinges ? or what kinde else , ( onely man excepted ) dyd euer , or can giue honor to god ? or keep himselfe from cold , heate , famine , thirst , & other inconueniences ? or shun diuersitie of diseases ? or by exercise gather strength , ability , and learning ? or retain longer and more faithfully what-soeuer is to be vnderstood ? seemes it not then to thee , that man onely is ( as a god ) amongst all other creatures ? more excellent , and out-going them both in body and minde ? vndoubtedly , if man had had the body of an oxe , hee coulde not haue doone what soeuer he would ▪ & such as haue hands ( without any other part of inward spirit ) haue somwhat to bee reckoned of much more , then they that haue no hands at all . but thou that hast handes and vnderstanding , canst thou think that god hath not care and respect of thee ? doost thou not think , that the most auncient and wisest citties , are those that most dilligently & carefully doe honour the gods ? learne , learne my friend , that thy soule gouerns thy body : likewise , that the good spirit which containeth all thinges , directeth all thinges at his good pleasure . thinkest thou that thine owne eye can see many thinges farre off , & that gods eye doth not discerne them altogether ? or that thy minde may conceite at one instant , what is doone in athens , scicilie , egypt , or elsewhere , and the diuine spirit or minde , dooth not know all things directly together ? yes , hold and beleeue it for most certaine : that god sees , heares , regards , and hath care of thee , me , & all thinges else whatsoeuer together . finis . a directorie , for the readers more easie and speedie apprehension , of the speciall matters handled in this treatise . what benefit a man gaines by the knowledge of himselfe . page , 2. what the soule is . page 3 , of the vertues and powers in the soule . page 4 , of nourishment , and the manner of the bodies nourishment . page 5 , 6. of choller , mellancholie , & phlegme . page ▪ 8 , of the blood , and how it is receiued , page 9 , of three kindes of digestion , to perfect nourishment . page , 11 , that the inconvenience of the first digestion , is not holpen by the other . page 14 , some mens oppinion concerning the soule . 16 the hurt of intemperancie . page 17 , sixe things not naturally in vs. page 18 , the benefit of labour to the body . page 19 the hurt of immoderat exercise to the body . 21 of sleepe , how it benefits the body , and helpes the powers of the soule . page , 22 , 24 , how heat & blood do work for the hart . 24. of dreames in sleepe , their kindes , causes & examples . page 31 , 32 , 33 , 34 , &c. of the increase of nourishment , & when nature receiueth most substaunce to her selfe . 38 , 39 how naturall heat groweth or decaieth in vs , 41 ▪ of death naturall , and vnnaturall . page 43 of generation , & how the fruite is formed , 44 , of the offices , veines , and arteries of the membrane . page 46 , 47 , how the nauill is made , and in what time . 48 , of the places for the liuer , hart and braine , 50 how the liuer is formed , and what it is . 50 how the bowels are fastened to the back , 51 how diaphragma is formed . page 52 of the back bones , and forming of the hart , 53 of the harts nourishment . page 54 that the hart is the beginner of vitall heat , 55 how the lungs and lites are formed , and consequently the bodies height . page 57 of the forming of the braine , and skull of the head . page 57 , 58 , of the marrow in the chine bone of the backe , page 60 how the fruite is nourished in the wombe , and the bloods deuision into 3. parts . 60 , 61 , 62 , how the power vegetatiue nourisheth the body , and maintaineth kind . page 64 howe the order of the seuerall powers supplie theyr offices , page 68 of the sensitiue power , beeing the soules second power . page , 71 of the fiue exteriour sences , and first how sight is wrought in vs. page , 72 of the inwarde organes of sight , and what vse they serue vs to . page 74 how sight hath his seate , and what spirits giue life to the eye . page , 77 the maner how colours are truly discerned , 80 , the true capacitie of the eye in sight , and benefits of that sence . page 81 , of hearing and his organe , page 82 what sound or noyse is , & of the meanes of apprehending it , page 83 , 84 how our speech or voyce is formed . 86 of smelling , & by what organe it is apprehended . page 89 what odour , sent ▪ or smell is , 90 , of tasting , and his organe , & howe the tongue tastes with his meanes , vse and obiect . 94 , 95 of the seuerall kindes of sauour ; what sauours best please the taste : what most vrgeth appetite : and of thinges without sauour . page 96 , 97 , 98 , 99 , &c of touching & his organe , & benefit . 107 , 108 of the inwarde sence , his seate , and necessarie vse . page 108 , 109 of the fiue inwarde sences , their organes what they are , & how they help each other , 110 , &c of the braine in his diuersity of kindes . 118 of two kindes of appetence in the sences . 119 of the foure principall affections , and theyr opposites : both helping and hurting . 122. &c the organe of the appetente power , and what it is . page 133 of the commaundements in both the tables . page , 136 , 137 , 138 , &c of the contrarietie & difference amongst men . page 41 , of two kindes of gouernment : compulsion & obedience . page 143 , 144 , that the will is the commaunder of the affections . page 146 the reason of lawes , deuision of possessions , & iustice in our dealings . 149 , 150 , 151 how the lawe agrees with nature , and in vvhat manner . page 153 , 154 of two kindes of moouing in the hart : and the efficient causes thereof , 155 , 156 , 157 of the powers of nature , answerable to the harts affections , and their difference . page 158 , of the hart , with his helps and hurts . 159 , 160. of the soules societie with the body , aunswerable to the humours . page , 162 , of the proper causes of our affections , & whence they take originall . page 163 that natures corruption is the cause of our euill affections . page , 167 of the diuine affections in our sauiour , page , 168 , 169 , 170 , the contrarietie of affections in christians and infidels . page 170 , 171 of concupiscence , and how it may bee vnderstood . page 173 , 174 , 175. of the cōtrary mouings of the hart & wil. 176. howe to come to the true knowledge of our selues . page 178. of the motiue power , carrying the bodie from place to place . page , 180 that the soule is the cause of the bodies moouing . eodem two kinds of moouing , and the power of eyther of them . eodem of a commixed power , partly naturall , & partly voluntary . page 181 of the intellectuall power . page 182 howe action becoms appropriate to intellection , and differs from the power sensitiue . 183 of the obiect of intellection : his offices & organes . page 184 of the two vnderstandings , actiue and passiue . page 186 the action and habitude , guide the vnderstanding . page 187 of the speculatiue & practiue knowledge . 188 of reason , & the wills coniunction therewith . page eodem , of the wills definition . eodem . of the hurt of natures lacke of her primatiue condition . page 189 of the impediment and hinderances in our vnderstanding . 190. how gods image becommeth deformed in vs , and what we ought to desire of him in repayring of our wants & defects ▪ 190 , 191 , 192 , of the soules immortalitie , and naturall reasons therefore alleaged . page 193 , 194 that the soule consisteth no way of the elements . page 195 what nature can doe , notwithstanding her corruption . page , 196 of mens carelesse regard of their soules immortalitie . page 198 , how god instructed the soules immortality frō the worlds beginning . page 199 that our soules are spirits , not to be ouer-come by death . page 203. that the soule is to liue with christ after death . page 204 of paradise , and what it signifieth . page 205 of the good theefes sermon on the crosse . page , eodem one part of the worlde refused the benefite of christes death . page 206 , the condemnation of the wicked , & assurance of the elects saluation . page 207 , that the good theefe preached gods glorie , when the whole church was silent , and the apostles stood dumbe . 209 that the soule is a liuing spirit after the bodies death , and no way consisteth of the bodyes temper . page 212. finis . notes, typically marginal, from the original text notes for div a07786-e670 the benefit of the knowledge of a mans owne selfe . what the soule is . the vertues of the soule . the powers in the soule . of nourishment . the manner of the bodies nourishment . choller . melancholie phlegme . of the blood . three kinds of digestion to perfect nourishmēt , natures instruction concerning our gifts & graces . 1. cor , 12. the inconuenience of the first digestion , not holpen by the other . the oppinion of som concerning the soule . the hurt of intemperancie . herac. ephe. salomon . sixe things not naturallie in vs. the benefit of labour . the hurt of immoderate exercise . the benefit of sleepe . how sleepe profits the powers of the soule . how heate and blood worke for the hart . an excellent comparison . three duties needfull in a prince or ruler . conclusion concerning sleepe . the power appetente . the power intellectiue . an apt comparison . concerning dreames in sleepe . diuers kinds of dreames . example of dreames , the causes being euident . when the cause of dreames is in vs. dreames fore-telling things to ensue . examples concerning dreames . diuine dreames or inspirations . deuillish dreames . the hurt of intemperance . encrease of nourishment . when nature receaueth most substance to her selfe . example how the body is increased . when naturall heate decayeth in vs. example conceruing our life . death naturall according to aristotle . death vnnaturall , occasioned by many causes in our selues . concerning generation . howe the fruite is formed at the first . the offices of the membrane . of the veines and arteries of the membrane . howe the nauill is made , & in what time . the places for the liuer , hart , and braine . how the liuer is formed , and what it is . how the bowels are fastned to the backe . how diaphragma is formed . of the back bones . the forming of the hart . the harts nourishmēt . a comparison worth the noting . the hart is the beginner of heat vitall . howe the lungs and lites are formed , & cōsequently the height of the body . the forming of the braine . the skul of the head . the nerues are bred in the braine , as the veines in the liuer . the marrow in the chine bone of the back . howe the fruit is nourished in the wombe . the deuision of the blood into three parts , and to what vses . male chyldren more perfect then female . an admirable secret , & worthy ( with great reuerence ) to be regarded . hipocrates rule frō the time of cōception , to deliuerance . of the power vegetatiue , and how it nourisheth and increaseth the body , as also maintaineth kind how nature admonisheth vs to be continent . our selues the greatest enemies to nature . the infinite goodnes of god in our bodies framing . howe the order of the seuerall powers is to be considered in theyr offices . an absolute proofe of god against any atheist whatsoeuer . a note cōcerning christian dutie in vs toward god , in regard of al his diuine gifts bestowed on vs in nature . of the power sensitiue , being the second power of the soule . of the exteriour sences , beeing fiue in number . 1. sight , & howe the same is wrought in vs. aristotles answer concerning our two eyes . of the inward organs of the sight , and what vse they serue vs to . small difference between life & death , but by the benefit of sight platos oppiniō , to what end our eyes are giuen vs. where the sight hath his seate and abiding . of the spirits that giue life to the eye . aristotles iudgment of the eye . a question concerning the sight of the eye . the answer worth the noting . an excellent comparison . how easilie the eye may be offended the maner how colours are truly discerned . the true capacitie of the eye in sight . the benefits which the sence of sight yeeldeth . 2. of hearing , & the organs therto appertayning . what sound or noyse is , and howe it makes it selfe . of the means wherby eyther sounde or noise is apprehended . howe all sounds are conueyed to the sence common . the maner how our voyce or speech is formed . an excellent note cōcerning our voyce or speech . by this sence wee haue fayth . 3 of smelling , and by what organs it is apprehended . what odour , sent or smell is . apt comparisons of sents in their moist & dry kindes . the sweetest things haue least sauour . the differences between good sents and hurtfull . the means howe wee iudge of smells . sent is very necessary to our life . 4 of the sence of tasting ▪ & his organe . howe the tongue receiues his tast . the means of the tastes vse in his actions . sauour , the onely obiect of taste . many sorts of sauours . of the sweet sauour . of the sauour ouer sweet . of the fatte & marrowie sauour . what sauours best agree with nature , and most please the taste . of the bitter sauour . of the strōg and hot sauour . of the sower sauour . the sharpest sauours doe most vrge appetite . of the greene sauour , that edgeth the teeth . of the rude and sharpe sauour . of the salt sauour . of thinges without sauour . 5. of the sence of touching and his organe . of the benefit of this sence . of the inward sence , and where it is seated . the necessity of the inward sence the sence cōmon , and memory , according to aristotle . galens addition of cogitation . fiue inward sences . 1. sence common . 2. sence imaginatiue . 3. sence estimatiue . 4. sence deliberatiue . the wonderfull prouidence of god for his creatures . a strange example of the snake & the lamprey . a kinde of deliberation in dumb creatures , confirmed by exāples . 5. sence is memory . the organe of the sence common , & his place . many powers in the inward sences . the organe of cogitation , and his seate . example of this sences power . the organe of memorie & his place . of the brain in his kinds , of diuersitie . two kindes of appetence in the sences of the power motiue . of greefes . foure principall affections . 1. ioy. 2. feare . 3. hope . 4. hate . the opposites foure . 1. loue. 2. greefe . 3. enuie . 4. iealosie . of anger , & the hurt it doth the braine . homers oppinion concerning anger . of feare , and how it hurts the hart . the hurt of greefe and sadnesse . of loue , and how it helps the hart . of hate and his hurt . of shame . of mercy . of enuie . of iealosie . how a king ought to be iealous . an affection more hurtful then the rest . of ioy , and how it delighteth the hart . of affections pleasing to god. what the contrary are . the hurt of humane societie . the organe of the power appetēte . galen , concerning our affections . affections are not of the liuer nor the other parts . homers saying of the belly . cōcerning our loue to god. the degrees of the commaūdemēts , in the first table . of the first commaundement . of the second commandemēt . of the third commaundement . of the 4. commaundement . the sum of the first table , well worthy to be regarded . of the second table . aristotle in his pollitiques , concerning the difference amongst mē . s. paules affirmation of lawes & obedience . what men are to bee honoured . two manner of gouernments , the first cōpulsiue . the second , ciuill and obedient . pericles ruling of the athenians . seuerall affections in the multitude . reason and iudgement giuen vs of god. the first offence , natures maine impedimēt . the wil , cōmaunder of the affections . the application of the two gouernments in nature . of the dutie we owe to our parents , exampled . of the other commaundemēts following . the reason why lawes & penalties were instituted . why the deuision of possessions was thought behouefull . cōcerning theft . the reason of iustice in our contractions . without truth , no societie can be obserued . natures cōseruation of herselfe : & our iniury to her and our selues . the lawe agreeing with nature , and in what maner . the lawes them selues the voice of nature , by their causes . two kindes of mouing in the hart , first by the pulse . the hart mooueth likewise by contrarietie of humours , seuerally by each one of them . of the efficient causes ( inwardly & outwardly ) of the harts moouing . of the powers of nature answerable to the harts affections , & their difference . of the hart in greefe & sadnes , and the bloods office in seruice then . of the hart , in ioy & anger , & how the blood works then . of mellanchollie and chollericke men , & their conditions . of sanguine men . of phlegmatick mē . of the soules societie with the body , answerable to the humours . of the proper causes of our affections , and whence they receiue their originall . aristotles oppinion of good people & good affections . platos iudgment of anger . our good affections are diuinely inspired . aristotles saying of anger in a vertuous man. the corruption of nature in vs , the cause of euill motions . of the diuine affections in our sauiour . his zeale of his fathers glory . his heauines for lazarus . his loue to little chyldren . his compassion of them in the desert . the contrarietie of affections in christians & infidells . the wisedom of the heathen . cōcerning concupiscence abyding in vs. of the word concupiscence , and how it may be vnderstood . concupiscence an errour in the will. the wills boldnesse in his owne pride . rom. 7 , 24 ▪ rom. 7 , 25 , the harts moouings ioyned with the will. 〈…〉 of nature . of the contrary moouings of the hart & will. mark , 7 , 21 , the hart signifies the will and vnderstanding . howe to come to the knowledge of our selues of the motiue power , carying the body from place to place , and what are his organes . the soule , the cause of the bodies moouing . two kindes of mouing , naturall and voluntarie , and the power of eyther . of a commixed mouing partly natural , partly voluntary . of the power intellectuall , according to s. augustines oppinion . how action becoms appropriate to intellection . how it differs frō the sensitiue power . of the obiect of intellection . the offices of intellection . the organs of intellection . our life is guided by our actions . aristotles deuision betweene the two vnderstandings , actiue and passiue . actions and habitude , the knowledges of the vnderstanding . of speculatiue & practiue knowledge . of reason , & the wills cōiunction there-with . the definition of the will. the hurt of natures lack of her first condition . the impediments or hinderances of our vnderstanding . how gods image becommeth mishapen in vs. what wee ought to desire of god , in reparation of our wants & defects . naturall arguments , concerning the soules immortalitie . 1. of the afflictions of good people in this life . 2. of paines reserued for the wicked , notwithstāding theyr felicitie in this life . platos reason concerning the soule . the soule no way consisteth of the elements . what nature can , notwithstanding her corruption . of gods great loue and kindnes to vs , farre beyond others . mens carelesse regard of the soules immortality . gods instruction of the soules immortalitie , from the originall of the world . gene. 4.7 . the reason of wicked mens neglect of the soules immortalitie . gods delay of punishment agrauates the chastisemēt . gene , 4 , 7 , an especiall proofe of the life eternall . iude. 1 , 14. infinite examples to cōfirme the immortalitie of the soule . that our soules are spirits , not to be ouercome by death . math , 10.28 luke . 23 , 43 that the soule is to liue with christ after death . of paradise , and what it signifieth . the good theefes sermon on the crosse . one part of the world refused the benefit of christes death , figured in the bad theefe . the condēnatiō of the wicked , and assurance of the elects saluation , in iesus christ . when the vvhole church was silent , & the apostles dumbe , yet the good theefe preached the glory of god , in his sonne christ iesus . how much wee stand bounde to defend the glory of god , against all atheists & misbeleeuers . the soule is a liuing spirit , after the bodies death , and consisteth no way of the bodies temper . math , 17 , 3. philip , 1 , 23 , 2. cor , 5 , 6 , 1 , pet , 3 , 19 , luke . 16 , 19 math , 22 , 32 the vanity of this mortal life, or, of man, considered only in his present mortal state by j. howe ... howe, john, 1630-1705. 1672 approx. 170 kb of xml-encoded text transcribed from 90 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44699 wing h3045 estc r9662 11669169 ocm 11669169 48026 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. a44699) transcribed from: (early english books online ; image set 48026) images scanned from microfilm: (early english books, 1641-1700 ; 535:17) the vanity of this mortal life, or, of man, considered only in his present mortal state by j. howe ... howe, john, 1630-1705. [18], 158 p. printed by a. maxwell, for sa. gellibrand ..., london : 1673. title page has double rule frame border. 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 man (christian theology) immortality. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 john latta sampled and proofread 2004-11 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the vanity of this mortal life : or , of man , considered only in his present mortal state . by j. howe , m. a. london : printed by a. maxwell , for sa : gellibrand , at the ball in s. pauls church-yard . 1672. to the deservedly honoured , john vpton of lupton , esq with the many surviving branches formerly sprung out of that religious family ; and the worthy consorts of any of them . since it is the lot of the following pages to be exposed to publike view ; there is somewhat of justice in it , to your selves , or me , that the world do also know wherein divers of you have contributed thereto , that , if any thing redound hence to publike advantage , it may be understood to be owing in part to you : or , if it shall be reckon'd an useless trouble , in this way to represent things , so obvious to common notice , and whereof so much is already said ; all the blame of the publication be not imputed ( as it doth not belong ) to me only . but i must here crave your excuse , that , on this account , i give you a narrative of what ( for the most part ) you already know , and may possibly not delight to remember ; both because it is now become convenient that others should know it too , and not necessary to be put into a distinct preface : and because to your selves the review of those less pleasing passages may be attended with a fruit which may be same recompence for their want of pleasure . ther● 〈◊〉 give the reader leave to take notice , and let it not be grievous to you that i re mind you , that after this your near relation * ( whose death gave the occasion of the ensuing meditations ) had , from his youth , lived between twenty and thirty years of his age in spain , your joint-importunity had at length obtained from him a promise of returning : whereof . when you were in somewhat a near expectation , a sudden disease in so few days landed him in another world , that the first notice you had of his death , or sickness , was by the arrival of that vessel ( clad in mourning-attire ) which , according to his own desire in his sickness , brought over the deserted body to its native place of lupton ; that thence it might find a grave where it first received a soul ; and obtain a mansion in the earth , where first it became one to a reasonable spirit . a little before this time , the desire of an interview among your selves ( which the distance of your habitations permitted not to be frequent ) had induced divers of you to appoint a meeting at some middle place , whereby the trouble of a long journey might be conveniently shared among you . but , before that agreed resolution could have its accomplishment , this sad and most unexpected event intervening , altered the place , the occasion , and disign of your meeting ; but effected the thing it self , and brought together no less than twenty , the brothers and sisters of the deceased , or their consorts ; besides his many nephews and neices , and other relations , to the mournful solemnity of the interment . within the time of our being together upon this sad account , this passage of the psalmist here insisted on , came into discourse among us ; being introduced by an occasion which ( though then , it may be , unknown to the most of you ) was somewhat rare , and not unworthy observation ; viz. that one of your selves , having been sometime before surprised with an unusual sadness , joined with an expectation of ill tidings , upon no known cause , had so urgent an inculcation of these words , as not to be able to forbear the revolving them , much of the former part of that day , in the latter part whereof the first notice was brought to that place of this so near a relations decease . certain months after , some of you with whom i was then conversant in london , importuned me to have somewhat from me in writing upon that subject . whereto i at length agreed , with a cautionary request , that it might not come into many bands , but might remain ( as the occasion was ) among your selves . nor will i deny it to have been some inducement to me to apply my thoughts to that theam , that it had been so suggested as was said . for such presages and abodings , as that above-mentioned , may reasonably be thought to owe themselves to some more steady and universal principle , than casualty , or the party 's own imagination : by whose more noble recommendation ( that such a gloomy premonition might carry with it not what should only afflict , but also instruct and teach ) this subject did seem offered to our meditation . accordingly therefore , after my return to the place of my abode , i hastily drew up the substance of the following discourse ; which , a year ago , i transmitted into their hands who desired it from me , without reserving to my self any copy . hereby it became difficult to me , presently to comply ( besides divers considerations i might have against the thing it self ) with that joint request of some of you ( in a letter , which my removal into another kingdom occasioned to come long after to my hands ) that i would consent these papers might be made publike . for as i have reason to be conscious to my self of disadvantages enough to discourage any undertaking of that kind : so i am more especially sensible , that so curs●ry and superficial a management of a subject so very important , ( though its private occasion and design at first , might render it excusable to those few friends for whom it was meant ) cannot but be liable to the hard censure ( not to say the contempt ) of many whom discourses of this kind should more desgnedly serve . and therefore , though my willingness to be serviceaable in keeping alive the apprehension and expectation of another state , my value of your judgments who conceive what is here done may be useful thereto ; and my peculiar respects to your selves , the members and appendants of a family to which ( besides some relation ) i have many obligations and endearments ; do prevail with me not wholly to deny : yet pardon me that i have suspended my consent to this publication , till i should have a copy transmitted to me from some of you , for my necessary review of so hasty a production , that i might not offer to the view of the world , what , after i had penn'd it had scarce passed my own . and now , after so long an expectation , those papers are but this last week come to my hands : i here return them , with little or no alteration ; s●ve , that what did more directly concern the occasion , towards the close , is transferred hither ; but with the addition of almost all the directive part of the vse : which i submit together to your pleasure and dispose . and i shall now take the liberty to add , my design in c●nsenting to this request of yours ( and i hope the same of you in making it ) is not to erect a m●nument to the memory of the deceased , ( which how little doth it signifie ! ) nor to spread the same of your family ( though the visible blessing of god upon it in the fruitfulness , piety , and mutual l●ve , wherein it hath st●urish●l for same generations , do challenge observation , both as to th●se braaches of it which grow in their ●wn more natural s●il ; and th●se , as i have n●w occasion to take further notice , that i find to have been transplanted into another countrey ) . but that such into whose hands this little treatise shall fall , may be induced to consider the true end of their beings ; to examine and discuss the matter more throughly with themselves , what it may or can be supposed such a sort of creatures was made and placed on this earth for : that when they shall have reasoned themselves into a setled apprehension of the worthy and important ends they are capable of attaining , and are visibly designed to , they may be seized with a noble disdain of living beneath themselves , and the bounty of their creator . it is obvious to common observation , how flagrant and intense a zeal , men are often wont to express for their personal reputation , the honour of their families , yea or for the glory of their nation ; but how few are acted by that more laudable and enlarged zeal for the dignity of mankind ? how few are they that resent the common and vile depression of their own species ! or that , while in things of lightest consideration they strive with emulous endeavour , that they and their relatives may excel other men , do reckon it a reproach if in matters of the greatest consequence they and all men should not excel beasts ! how few that are not contented to confine their utmost designs and expectations within the same narrow limits ! through a mean and inglorious self-despiciency , confessing in themselves ( to the truth 's and their own wrong ) an incapacity of greater things ! and , with most injurious falshood , proclaiming the same of all mankind besides ! if he that , amidst the hazards of a dubious warr , betrays the interest and honour of his countrey , be justly infamous , and thought worthy severest punishments ; i see not why a debaucht sensualist , that lives as if he were created only to indulge his appetite , that so vilifies the notion of man , as if he were made but to eat , and drink , and sport ; to please only his sense and sancy ; that in this time and state of conflict between the powers of this present world , and those of the world to come , quits his party , bids open defiance to humanity , abjures the noble principles and ends , forsakes the laws and society of all that are worthy to be esteemed men ; abandons the common and rational hope of mankind concerning a future immortality , and herds himself among brute creatures ; i say , i see not why such a one should not be scorn'd and abhorr'd as a traytor to the wh●le race and nation of reasonable creatures ; as a fugitive from the t●nts , and desertor of the common interest of men ; and that , both for the vileness of his practice , and the danger of his example . and who , that hath open eyes , beholds not the dreadful instances and increase of this difection ? when it hath prevailed to that degree already , that in civiliz'd , yea in christian countreys ( as they yet affect to be cal●'d ) the practice is become fashionable and in credit ; which can square with no other principle , than the disbelief of a future state , as if it were but a meer poetick , or ( at best ) a political fiction . and as if so impudent in●idelity would pretend not to a connivence only , but a sanction , 't is rock●●'d an odd and unc●●th 〈◊〉 for a man to live as if he thou● 〈…〉 ; and a great presumption to seem to dissent from the prophane infidel crew . as if the matter were already formally determined in the behalf of irreligion , and the doctrine of the life to come had been clearly condemned in open council , as a detestable heresie . for what tenet was ever more exploded and hooted at , than that practice is which alone agrees with this ? or what series or course of repeated villanies can ever be more ignominious than ( in vulgar estimate ) a course of life so transacted as doth become the expectation of a blessed immortality ? and what ? after so much written and spoken by persons of all times and religious for the immortality of the humane soul , and so common an acknowledgment thereof by pagans , mahometans , jews , and christians ; is man now at last condemn'd and doom'd to a perpetual death , as it were , by the consent and suffrage even of men ? and that too without trial or hearing ? and not by the reason of men , but their lusts only ? as if ( with a loud and violent cry ) they would assassinate and stifle this belief and hope , but not judg it ? and shall the matter be thus given up as hopeless ? and the victory be yeilded to prosperous wickedness , and a too succesful conspiracy of vile miscreants against both their maker , and their own stock and race ? one would think whosoever have remaining in them any conscience of obligation and duty to the common parent and author of our beings , any remembrance of our divine original , any breathings of our ancient hope , any sense of humane honour , any resentments of so vile an indignity to the nature of man , any spark of a just and generous indignation for so opprobrious a contumely to their own kind and order in the creation , should oppose themselves with an heroick vigour to this treacherous and unnatural combination . and let us ( my worthy friends ) he provoked , in our several capacities to do our parts herein ; and , at least , so to live , and converse in this world , that the course and tenour of our lives may import an open asserting of our hopes in another ; and may let men see we are not ashamed to own the belief of a life to come : let us by a patient continuance in well-doing ( how low designs soever others content themselves to pursue ) seek honour , glory , and immortality to our selves ; and , by our avowed , warrantable ambition in this pursuit , justifie our great and bountiful creator , who hath made us not in vain , but for so high and great things : and glorifie our blessed redeemer , who amidst the gloomy and disconsolate darkness of this wretched world , when it was overspred with the shadow of death , hath brought life and immortality to light in the gospel . let us labour both to seel and express the power of that religion , which hath the inchoation of the ( participated ) divine life , for its principle ; and the perfection and eternal perpetuation thereof , for its scope and end . nor let the time that hath since elapsed , be found to have worn out with you the ( useful ) impressions which this monitory surprising instance of our mortality did at first make : but give me leave to inculcate from it what was said to you when the occasion was fresh and new : that we labour more deeply to apprehend gods dominion over his creatures ; and that he made us principally for himself , and for ends that are to be compast in the future state ; not for the temporary satisfaction and pleasure of one another in this world . otherwise , providence had never been guilty of such a solecism , to take out one from a family long famous for so exemplary mutual love , and dispose him into so remote a part ; not permitting to most of his nearest relations the enjoyment of him for almost thirty years ( and therein all the flower ) of his age ; and at last , when you were expecting the man , send you home the breathless frame wherein he lived . yet it was not contemptible that you had that . and that dying ( as joseph ) in a strange land , he gave , also , commandment concerning his bones ; that though , in his life , he was ( mostly ) separated from his brethren , he might in death be gathered to his fathers . it was some evidence ( though you wanted not better ) that amidst the traffick of spain , he more esteemed the religion of england ; and therefore , would rather his dust should ass●ciate with theirs , with whom also he would rather his spirit should . but whatever it did evidence , it occasion'd so much , that you had that so general meeting with one another , which otherwise , probably , you would not have had , nor are likely again to have ( so hath providence scattered you ) in this world . and that it proved a more serious meeting than otherwise it might : for , however it might blamelesly have been designed to have met together at a cheerful table , god saw it sitter to order the meeting at a mournful grave ; and to make the house that received you , ( the native place to many of you ) the house of mourning rather than of feasting . the one would have had more quick relishes of a present pleasure ; but the other was likely to yeild the more lasting sense of an after-profit . nor was it an ill errand to come together ( though from afar , for divers of you ) to learn to dye . as you might , by being so sensibly put in mind of it , though you did not see that very part acted it self . and accept this indeavour to further you in your preparations for that change , as some testimony of the remembrance i retain of your most obliging respects and love , and of my still continuing your affectionate and respectful kinsman and servant in our common lord , j. howe . antrim , april 12. 1671. the vanity of man as mortal . psal. 89. 47 , 48. remember how short my time is : wherefore hast thou made all men in vain ? what man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? selah . we are not concerned to be particular and curious in the enquiry touching the special reference or occasion of the foregoing complaints from the 37 verse . it is enough to take notice , for our pres●●● 〈◊〉 , that besides the evil which had ●●●ady befaln the plaintiff , a further danger nearly threatned him , that carried death in the face of it , and suggested somewhat frightful apprehensions of his mortal state ; which drew from him this quick and sensible petition in reference to his own private concern , [ remember how short my time is ] and did presently direct his eye with a sudd●n glance from the view of his own , to reflect on the common condition of man , whereof he expresses his resentment , first , in an hasty exp●●tulation with god [ wherefore hast thou made all men in vain ? ] then , secondly , in a pathetick discourse with himself , representing the reason of that ●ough charge ; [ what man is he that liveth ▪ and shall not see death ? shall he deliver , &c ] q. d. when i add to the consideration of my short time that of dying-mankind , and behold a dark and deadly shade universally overspreading the world , the whole species of humane creatures vanishing , quitting the stage round about me , and disappearing almost as soon as they shew themselves : have i not a fair and plausible ground for that ( seemingly rude ) challenge ? why is there so unaccountable a phoenomenon ? such a creature made to no purpose ? the noblest part of this inferior creation brought forth into being without any imaginable design ? i know not how to unty the knot , upon this only view of the case , or avoid the absurdity . 't is hard sure to decline the supposal ( of what it may yet seem hard to suppose ) that all men were made in vain . it appears the expostulation was somewhat passionate ; and did proceed upon the sudden view of this disconsolate case , very abstractly considered , and by it self only ; and that he did not in that instant look beyond it to a better and more comfortable scene of things . an eye bleered with present sorrow , sees not so far , nor comprehends so much at one view , as it would at another time ; or as it doth , presently , when the tear is wip't out , and its own beams have cleard it up . we see he did quickly look further , and had got a more lightsome prospect , when in the next words we find him contemplating gods sworn loving-kindness unto david . the truth and stability whereof he at the same time expresly acknowledges , while only the form of his speech doth but seem to import a doubt [ where are they ? ] but yet [ they were sworn in truth ] upon which argument he had more copiously dilated in the former part of the psalm ; and it still lay deep in his soul , though he were now a little diverted from the present consideration of it . which , since it turns the scales with him ; it will be needful to enquire into the weight and import of it . nor have we any reason to think that david was either so little a prophet or a saint , as in his own thoughts to refer those magnificent things ( the instances of that loving-kindness confirm'd by oath , which he recites from the 19 verse of the psalm to the 38 , as spoken from the mouth of god , and declared to him by vision , to the dignity of his own person , and the grandieur and perpetuity of his kingdom . as if it were ultimately meant of himself , that god would make him his first-born , higher than the kings of the earth , ( when there were divers greater kings , and ( in comparison of the little spot over which he reigned ) a vastly spreading monarchy , that still overtopt him all his time , as the same and successive monarchies did his successors ) or that it was intended of the secular glory and stability of his throne and family ; that god would make them to endure for ever , and be as the days of heaven ; that they should be as the sun before him , and be establisht for ever as the moon , and as a faithful witness in heaven . that god himself meant it not so , experience and the event of things hath shown ; and that these predictions cannot otherwise have had their accomplishment , than in the succession of the spiritual and everlasting kingdom of the messiah ( whom god raised up out of his loins to sit on his throne ) unto his temporal kingdom . wherein 't is therefore ended by perfection , rather than corruption . these prophesies being then made good , not formally , in the kind which they literally imported ; but with an ( highly redundant ) equivalency in another ( far more noble ) kind . in which sense god's covenant with him must be understood , which he insists on so much in this psalm , even unto that degree , as to challenge god upon it , as if in the gloomy dispensation of this juncture ( so far did it darken his present apprehension of things ) he did actually vacate and make it void : though he sufficiently express his confidence , both before and after , that this could never be . but 't is plain it hath been vacated long enough ago , in the subversion of david's kingdom ; and in that we see his throne and family have not been establisht for ever ; have not endured as the days of heaven ; if those words had no other than their obvious and literal meaning . and if any would imagine a salvo to the truth of god , from the wickedness of his posterity , first making a breach , and disobliging him ; it is expresly precluded by what we find inserted in reference to this very case : if his children forsake my law , and walk not in my judgments , &c. then will i visit their iniquity with the rod , &c. nevertheless my loving-kindness will i not utterly take from him , nor suffer my faithful●ess to fail . my covenant will i not break , nor alter the thing that is gone out of my lips . all which is solemnly sealed up with this , once have i sworn in my holiness , that i will not lye unto david so that they that will make a scruple to accuse the holy god of falshood in that which with so much solemnity he hath promised and sworn , must not make any to admit his further intendment in these words . and that he had a further ( even a mystical and spiritual ) intendment in this covenant with david , is yet more fully evident from that of the prophet isaiah ; he every one that thirsteth , come ye to the waters , &c. incline your ear and come to me . and i will make an everlasting covenant with you , even the sure mercies of david . behold , i have given him for a witness to the people , a leader and commander , &c. what means this universal invitation to all thirsty persons , with the subjoined encouragement of making with them an everlasting covenant ( the same which we have here , no doubt , as to the principal parts , and which we find him mentioning also , 2 sam. 23. 5. with characters exactly corresponding to these of the prophet ) even the sure mercies of david ? the meaning sure could not be , that they should be all secular kings and princes , and their posterity after them for ever ; which we see is the verbal sound and tenor of this covenant . and now since it is evident god intended a mystery in this covenant , we may be as well assured he intended no deceit , and that he designed not a delusion to david by the vision in which he gave it . can we think he went about to gratifie him with a solemn fiction , and draw him into a false and fanciful faith ; or so to hide his meaning from him , as to tempt him into the belief of what he never meant ? and to what purpose was this so special revelation by vision , if it were not to be understood truly , at least , if not yet perfectly and fully ? it is left us therefore to collect , that david was not wholly uninstructed how to refer all this to the kingdom of the messiah . and he hath given sufficient testimony in that part of sacred writ wher●of god used him as pen-man , that he was of another temper than to place the sum and chief of his expectations , and consolations , in his own and his posterities worldly greatness . and to put us out of doubt , our saviour ( who well knew his spirit ) expresly enough tells us , that he in spirit called him lord ; when he said , the lord said unto my lord , sit thou at my right hand , till i make thy enemies thy foot-stool . a plain discovery how he understood god's revelation touching the future-concernments of his kingdom ( and the covenant relating thereto ) viz. as a figure and type of christs , who must reign till all his enemies be subdued . nor was he in that ignorance about the nature and design of christs kingdom , but that he understood its reference to another world , and state of things , even beyond all the successions of time , and the mortal race of men ; so as to have his eye fixed upon the happy eternity which a joyful resurrection must introduce , and whereof christs resurrection should be the great and most assuring pledg . and of this we need no fuller evidence than the express words of the apostle st. peter , who after he had cited those lofty triumphant strains of david , psal. 16. 8 , 9 , 10 , 11 , i have set the lord always before me : because he is at my right hand , i shall not be moved . therefore my heart is glad , and my glory rejoiceth : my fl●sh also shall rest in hope , for thou wilt not leave my soul in hell ( or in the state of darkness ) neither wilt thou suffer thy holy one to see corruption . thou 〈◊〉 shew me the path of life . in thy presence is fulness of joy ; at thy right hand there are pleasures for evermore . all which he tells us was spoken [ concerning christ ] ; he more expresly subjoins , that david being a prophet , and knowing that god had sworn with an oath to him ▪ that of the fruit of his loins , according to the flesh , he would raise up christ to sit on his throne . he seeing this before , spake of the resurrection of christ , ( it appears he spake not at random , but as knowing and seeing before , what he spake ) that his soul was not left in hell , &c. nor can we think he thus rejoyces in another's resurrection , forgetting his own . and yet we have a further evidence from the apostle st. paul , who affirms that the promise made to the fathers ▪ god had fulfilled to their children , in that he had raised up jesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee ; and as concerning that he raised him up from the dead , now no more to return to corruption , he said on this wise , i will give you the sure mercies of david . which it is now apparent must be understood of eternal mercies , such as christ's resurrection , and triumph over the grave , doth ensure to us . he therefore look't upon what was spoken concerning his kingdom here , as spoken ultimately of christs , the kingdom whereby he governs and conducts his faith●ul subjects , through all the troubles of life , and terrors of death ( through both whereof he himself as their king and leader hath shown the way ) unto eternal blessedness , and upon the covenant , made with him as the covenant of god in christ , concerning that blessedness , and the requisites thereto . and ( to say no more in this argument ) how otherwise can we conceive he should have that fulness of consolation in this covenant , when he lay a dying , as we find him expressing ▪ 2 sam. 23 5. ( for these were some of the last words of david , as we see v. 1. ) he hath made with me an everlasting covenant ordered in all things and sure ; for this is all my salvation , and all my desire . what so great joy and solace could a dying man take in a covenant made with him , when he had done with this world , and was to expect no more in it , if he took it not to concern a future blessedness in another world ? was it only for the hoped prosperity of his house and family when he was gone ? this ( which is the only thing we can fasten on ) he plainly secludes in the next words , — although he make it not to grow . therefore it was his reflection upon those loving-kindnesses mentioned in the former part of the psalm , contained in god's covenant , and confirmed by his oath , but understood according to the sense and import already declared , that caused this sudden turn in david's spirit ; and made him that lately spoke as out of a golgotha , as if he had nothing but death in his eye and thoughts ; to speak now in so different a strain , and ( after some additional pleadings , in which his faith further recovers it self ) to conclude this psalm with solemn praise : blessed be the lord for evermore , amen and amen . we see then the contemplation of his own and all mens mortality , abstractly and alone considered , cloathed his soul with black , wrapt it up in gloomy darkness , makes the whole kind of humane creatures seem to him an obscure shadow , an empty vanity : but his recalling into his thoughts a succeeding state of immortal life , clears up the day , makes him and all things appear in another hue , gives a fair account why such a creature as man was made ; and therein makes the whole frame of things in this inferior world , look with a comely and well-composed aspect , as the product of a wise and rational design . whence therefore we have this ground of discourse fairly before us in the words themselves : that the short time of man on earth , limited by a certain unavoidable death ; if we consider it abstractly by it self , without respect to a future state , carries that appearance and aspect with it , as if god had made all men in vain . that is said to be vain , according to the importance of the word here used , which is ●ither false , a fiction , an appearance only , a shadow , or evanid thing ; or , which is vseless , unprofitable , and to no valuable purpose . the life of man , in the case now supposed , may be truly stiled vain , ●ither way . and we shall say somewhat to each ; but to the former more briefly . 1. it were vain , i. e. little other than a shew , a meer shadow , a semblance of beeing . we must indeed , in the present case , even abstract him from himself , and consider him only as a mortal dying thing ; and as to that of him which is so , what a contemptible nothing is he ! there is an appearance of somewhat ; but search a little , and enquire into it , and it vanishes into a meer nothing ▪ is found a lye , a piece of falshood , as if he did but feign a beeing , and were not . and so we may suppose the psalmist speaking , upon the view of his own , and the common case of man , how fast all were hastning out of life ; and laying down the beeing which they rather seemed to have assumed and borrowed , than to possess and own : lord , why hast thou made man such a fictitious thing ? given him such a mock-beeing ? why hast thou brought forth into the light of this world such a sort of creatures , that rather seem to be , than are ? that have so little of solid and substantial beeing ? and so little deserve to be taken for realities ? that only serve to cheat one another into an opinion of their true existence , and presently vanish and confess their falshood ? what hovering shadows , what uncertain entities are they ? in a moment they are and are not . i know not when to say i have seen a man. it seems as if there were some such things before my eyes ; i perswade my self that i see them move and walk to and fro , that i talk and converse with them ; but instantly my own sense is ready to give my sense the lye : they are on the sudden dwindled away , and force me , almost , to acknowledg a delusion . i am but mockt with a shew ; and what seem'd a reality , proves an imposture . their pretence to beeing , is but fiction , and falshood ; a cozenage of over-credulous unwary sense , they only personate what , they are thought to be ; and quickly put off their very selves , as a disguise . this is agreeable to the language of scripture elsewhere . surely men of low degree are vanity , and men of high degree are a lye , &c. in two respects may the present state of man seem to approach near to nothingness ; and so admit this rhetorication of the psalmist , as if he were in this sense a vain thing , a figment , or a lye , viz. in respect of the minuteness , and instability of this his ( material and perishable ) be●ing . 1. the minuteness , the small portion or degree of beeing which this mortal part of man hath in it . it is truly said of all created things , their non esse , is more than their esse . they have more no-beeing than beeing . it is only some limited portion that they have , but there is an infinitude of beeing which they have not . and so , coming infinitely nearer to nothingness , than fulness of beeing , they may well enough wear the name of nothing . wherefore the first and fountain-beeing , justly appropriates to himself the name , i am ; yea , tells us , he is , and there is none besides him , therein leaving no other name than that of nothing , unto creatures . and how much more may this be said of the material and mortal part , this outside of man , whatever of him is obnoxious to death and the grave ; which alone ( abstractly lookt on ) is the subject of the psalmist's present consideration and discourse ? by how much any thing hath more of matter , it hath the less of actual essence . matter being rather a capacity of beeing , than beeing it self , or a dark umbrage or shadow of it , actually nothing ; but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as are the expressions of a noble philosopher ) a meer semblance , or a lye. and it is the language not o● philosophers only , but of the holy ghost concerning all the nations of men , that they are as nothing , less than nothing , and vanity . what a scarcity then , and penury of beeing , must we suppose in each individuall especially if we look alone upon the outer part , or rather the umbrage or shadow of the man ? 2. the instability and fluidness of it . the visible and corporal beeing of man hath nothing steady or consistent in it . consider his exterior frame and composition , he is , no time , all himself at once . there is a continual defluence and access of parts ; so that some account , each climacterick of his age changes his whole fabrick . whence it would follow , that besides his statique individuating principle ( from which we are now to abstract ) nothing of him remains ; he is another thing ; the former man is vanished and gone ; while he is , he hastens away ; and within a little is not . in respect of the duration , as well as the degree of his beeing , he is next to nothing . he opens his eye , and is not . gone in the twinkling of an eye . there is nothing in him stable enough , to admit a fixed look . so it is with the whole scene of things in this material world . as was the true maxime of an ancient : all things slow , nothing stays ; after the manner of a river . the same thing which the apostle's words more elegantly express : the fashion of this world passeth away . the scheme , the shew , the pageantry of it . he speaks of it but as an appearance , as if he knew not whether to call it something or nothing , it was so near to vanishing into nothing . and therefore he there requires , that the affections which mutual nearness in relation challenges , be as if they were not : that we rejoyce in reference to one another , ( even most nearly related , as the occasion and scope of his discourse teach us to understand him ) but as if we rejoyced not , and to weep as if we wept not . which implies , the objects merit no more ; and are themselves as if they were not . whence therefore a continued course of intense passion were very incongruous towards so discontinuing things . and the whole state of man being but a shew , the pomp and glittering of the greatest men , make the most splendid and conspicuous part of it : yet all this we find is not otherwise reckoned of , than an image , a dream , a vision of the night ; every man at his best state is altogether vanity , walketh in a vain shew , disquieteth himself in vain , &c. of all without exception 't is pronounced man is like to vanity , his days are as a shadow that passeth away : as ecclesiastes often , of all sublunary things , vanity of vanities , &c. 2. but yet there is another notiof [ vain ] , as it signifies useless , unprofitable , or to no purpose . and in this sense also , if we consider the universal mortality of mankind without respect to a future state ; there were a specious ground for the expostulation , why hast thou made all men in vain ? vanity in the former notion speaks the emptiness of a thing , absolutely and in it self considered ; in this latter relatively , as it is referred to and measured by an end . that is , in this sense , vain , which serves to no end , or to no worthy and valuable end ; which amounts to the same . for in as much as all ends , except the last , are means also to a further end ; if the end immediately aimed at be vain and worthless , that which is referred to it , as it is so referred , cannot but be also vain . whereupon now let us make trial what end we could in this case think man made for . which will best be done by taking some view 1. of his nature . 2. of the ends for which , upon that supposition , we must suppose him made . i. of the former ( neglecting the strictness of philosophical disquisition ) no more is intended to be said than may comport with the design of a popular discourse . and it shall suffice therefore , only to take notice of what is more obvious in the nature of man , and subservient to the present purpose . and yet we are here to look further than the meer surface and outside of man , which we only considered before ; and to view his nature , as it is in it self : and not as the supposition of its having nothing but what is mortal belonging to it , would make it : for as the exility ( and almost nothingness ) of man's being considered according to that supposition , did best serve to express the vanity of it , in the former notion that hath been given of a vain thing : so the excellency , and solid substantiality of it , considered as it is in it self , will conduce most to the discovery of its vanity in this latter notion thereof . that is , if we first consider that , and then the supposition of such a creature 's being only made to perish . and if what shall be said herein , do , in the sequel , tend to destroy that above-mention'd supposition , ( as it , being established , would destroy the prime glory of humane nature ) it can only be said magna est veritas , &c. in the mean time we may take a view , in the nature of man , 1. of his intellective powers ; hereby he frames notions of things , even of such things as are above the sphere of sense ; of moral good and evil , right and wrong , what is vertuous and what is vicious ; of abstract and universal natures . yea , and of a first beeing , and cause , and of the wisdom , power , goodness , and other perfections which must primarily agree to him . hereby he affirms and denies one thing of another , as he observes them to agree and disagree , and discerns the truth and falshood of what is spoken or deny'd . he doth hereby infer one thing from another , and argue himself into firm and unwavering assent to many things , not only above the discovery of sense , but directly contrary to their sensible appearances . 2. his power of determining himself , of chusing and refusing , according as things are estimated , and do appear to him . where also it is evident how far the objects which this faculty is sometimes exercised about , do transcend the reach of all sensible nature ; as well as the peculiar nobleness and excellency is remarkable of the faculty it self . it hath , often for its object , things of the highest nature , purely spiritual and divine ; vertue , religion , god himself . so as that these ( the faculty being repair'd only by sanctifying grace ; not now first put into the nature of man ) are chosen by some , and , where it is not so , refused ( 't is true ) by the most , but not by a meer not-willing of them ( as meer brutal appetite also doth not-will them , which no way reaches the notion of a refusal ) but by rejecting them , with a positive aversion , and dislike , wherein there is great iniquity and sin : which could not be but in a nature capable of the opposite temper . and it is apparent this faculty hath the priviledg of determining it self ; so as to be exempt from the necessitating influence of any thing forreign to it . upon the supposal whereof , the managery of all humane affairs , all treaties between man and man , to induce a consent to this or that ; the whole frame of government , all legislation and distribution of publick justice do depend . for take away this supposition , and these will presently appear most absurd , and unjust . with what solemnity are applications and addresses made to the will of man upon all occasions ? how is it courted and solicited and sued unto ? but how absurd were it so to treat the other creatures , that act by a necessity of nature in all they do ? to make supplications to the wind , or propound articles to a brute ? and how unjust , to determine and inflict severe penalties for unavoidable and necessitated actions and omissions ? these things occurr to our first notice , upon any ( a more sudden and cursory ) view of the nature of man. and what should hinder , but we may infer from these that there is further in his nature , 3. a capacity of an immortal state , i. e. that his nature is such , that he may , if god so please , by the concurrent influence of his ordinary power , and providence , without the help of a miracle , subsist in another state of life , after this , even a state that shall not be liable to that empairment and decay that we find this subject to . more , is not ( as yet ) contended for ; and so much methinks , none should make a difficulty to admit , from what is evidently found in him . for it may well be supposed that the admitting of this ( at least ) will seem much more easie , to any free and unprejudic'd reason , than to ascribe the operations before instanc'd in , to alterable or perishable matter , or indeed to any matter at all . it being justly presumed , that none will ascribe to matter , as such , the powers of ratiocination or volition . for then every particle of matter must needs be rational , and intelligent ( an high advance to what one would never have thought at all active ) . and how unconceivable is it , that the minute particles of matter , in themselves , each of them destitute of any such powers , should by their mutual intercourse with one another , become furnisht with them ! that they should be able to understand , deliberate , resolve , and chuse , being assembled and duly disposed in counsel together ; but , apart , rest all in a deep and sluggish silence ! besides , if the particles of matter howsoever modifi'd , and moved , to the utmost subtilty or tenuity , and to the highest vigour , shall then become intelligent and rational , how is it that we observe not , as any matter is more subtil , and more swiftly and variously moved , it makes not a discernably nearer approach , ( proportionably ) to the faculty and power of reasoning ? and that nothing more of an aptitude or tendency towards intelligence and wisdom , is to be perceived in an aspiring flame , or a brisk wind , than in a clod or a stone ? if to understand , to define , to distinguish , to syllogize , be nothing else but the agitation and collision of the minute parts of rarified matter among one another ; methinks some happy chymist or other , when he hath mist his designed mark , should have hit upon some such more noble product ; and , by one or other prosperous sublimation , have caused some temporary resemblance ( at least ) of these operations . or , if the paths of nature , in these affairs of the mind , be more abstruse , and quite out of the reach and road of artificial atchievement ; whence is it that nature her self ( that is vainly enough supposed by some to have been so happy , as by some casual stroaks to have fabricated the first of humane creatures , that have since propagated themselves ) is grown so effete and dull , as never since to hit upon any like effect in the like way . and that no records of any time or age give us the notice of some such creature sprung out of some epicurean womb of the earth , and elaborated by the only immediate hand of nature , so disposing the parts of matter in its constitution , that it should be able to perform the operations belonging to the mind of man. but if we cannot with any tolerable pretence or shew of reason attribute these operations to any meer matter , that there must be somewhat else in man to which they may agree , that is distinct from his corruptible part ; and that is therefore capable , by the advantage of its own nature of subsisting hereafter ( while god shall continue to it an influence agreeable to its nature , as he doth to other creatures ) . and hence seems a modest and sober deduction , that there is in the nature of man , at least , a capacity of an immortal state . now if we yet suppose there is actually no such state for man hereafter : it is our next business to view the ends for which , upon that supposition , he may be thought to have been made . whence we shall soon see , there is not any of them whereof it may be said , this is that he was created for , as his adaequate end. and here we have a double agent to be accommodated with a suitable end : man now made . and god who made him . 1. man himself . for it must be considered , that in as much as man is a creature capable of propounding to himself an end , and of acting knowingly and with design towards it ( and indeed uncapable of acting otherwise as a man ) : it would therefore not be reasonable to speak of him , in this discourse , as if he were meerly passive , and to be acted only by another . but we must reckon him obliged , in subordination to his maker , to intend and pursue ( himself ) the proper end for which he appointed and made him . and in reason we are to expect , that what god hath appointed to be his proper end , should be such as is in it self most highly desirable , suitable to the utmost capacity of his nature , and attainable by his action , so carrying with it sufficient inducements , both of desire and hope , to a vigorous and rational prosecution of it . thus we must , at least , conceive it to have been in the primitive institution of man's end ( unto which the expostulation hath reference , wherefore hast thou made all men in vain ? ) and we can think of no ends which men either do or ought to propound to themselves , but by the direction of one of these principles , sense , reason , or religion . 1. sense is actually the great dictator to the most of men , and defacto , determines them to the mark and scope which they pursue , and animates the whole pursuit . not that sense is by it self capable of designing an end , but it too generally inclines and byasses reason herein . so that reason hath no other hand in the business , than only as a slave to sense , to form the design and contrive the methods which may most conduce to it , for the gratification of sensual appetite and inclination at last . and the appetitions of sense ( wherein it hath so much mastery and dominion ) are but such as we find enumerated 1 john 2. 16. the lust of the flesh , the lust of the eye , the pride of life . or ( if we understand the apostle to use the name of lust objectively ) the objects sufficiently connote the appetitions themselves . all which may fitly be refer'd to sense , either the outward senses , or the fancy and imagination , which , as deservedly , comes under the same common denomination . now who can think the satisfying of these lusts the commensurate end of man ? who would not , upon the supposition of no higher , say with the psalmist , wherefore hast thou made all men in vain ? to what purpose was it for him to live in the world a few years , upon this account only , and so go down to the place of silence ? what is there in the momentary titillations of man's wanton flesh ; in his pleasing-view of a mass of treasure ( which he never brought with him into the world , but only heaped together , and so leaves not the world richer or poorer than he found it ) ? what is there in the applause and admiration of fools ( as the greater part always are ) ; that we should think it worth the while for man to have liv'd for these things ? if the question were put , wherefore did god make man ? who would not be asham'd so to answer it , he made him to eat and drink and take his pleasure ; to gather up wealth for he knows not who ; to use his inventions that each one may become a talk and wonder to the rest ; and then when he hath fetcht a few turns upon the theater , and entertained the eyes of beholders with a short scene of impertinencies , descend , and never be heard of more ? what ? that he should come into the world furnisht with such powers and endowments for this ? it were a like case as if one should be clad in scarlet to go to plough , or curiously instructed in arts and sciences to tend hogs . or , 2dly , if we rise higher to the view of such ends as more refined reason may propose , within the compass only of this present state ; we will suppose that it be either , the acquisition of much knowledg , the furnishing his understanding with store of choice and well-digested notions ; that he may please himself in being ( or in having men think him ) a learn'd wight ; death robs away all his gain . and what is the world the better ? how little shall he enrich the clods , among which he must shortly lye down , and have his abode ! or how little is the gain when the labour and travel of so many years is all vanished and blown away with the last puff of his dying-breath ? and the fruit that remains , is to have it said by those that survive , there lies learned dust ? that any part of his acquisitions in that kind descend to others , little betters the case , when they that suceeed are all hastening down also into the same ignoble dust . besides that the increase of sorrow , both because the objects of his knowledg , the more he knows , do multiply the more upon him , so as to beget a despair of ever knowing so much as he shall know himself to be ignorant of ; and a thousand doubts , about things he hath more deeply considered , which his more confident ( undiscovered ) ignorance never dreamt of or suspected . and thence an unquietness and irresolution of mind , which they that never drove at any such mark are ( more contentedly ) unacquainted with . and also because , that by how much knowledg hath refin'd a man's soul , so much it is more sensible and perceptive of troublesome impressions from the disorderly state of things in the world ; which they that converse only with earth and dirt , have not spirits clarified and fine enough to receive . so that except a man's knowing more than others , were to be referr'd to another state , the labour of attaining thereto , and other accessory disadvantages , would hardly ever be compensated by the fruit or pleasure of it . and unless a man would suppose himself made for torment , he would be shrewdly tempted to think a quiet and drowsie ignorance an happier state . or if that a man's reason , with a peculiarity of temper , guide him to an active , negotiating life , rather than that of contemplation ; and determine him to the endeavour of serving mankind , or the community to which he belongs . by how much the worthier actions he performs , and by how much more he hath perfected and accomplisht himself with parts and promptitude for such actions ; the loss and vanity is but the greater thereby , since he , and those he affected to serve , are all going down to the silent grave . of how little use are the politician , the states-man , the senator , the judg , or the eloquent man ? if we lay aside the consideration of their subserviency to the keeping the world in a more composed and orderly state , for the prosecution of the great designs of eternity , when , ere long , all their thoughts shall perish ! what matter were it what became of the world , whether it be wise or foolish , rich or poor , quiet or unquiet , govern'd or ungovern'd ? whoever should make their order and tranquillity their study , or that should intend their thoughts and endeavours to the finding out the exactest methods and rules of government and policy , should but do as they that should use a great deal of pains and art in the curious adorning , and trimming up of a dying person . or as if some one , among many condemned persons , should be very solicitous to have them march with him in very exact order to the place of execution . if the world be not looked upon as a ' tiring-room to dress one's self in , for an appearance on the eternal stage ; but only as a great charnel-house , where they undress , and put off themselves , to sleep in everlasting darkness ; how can we think it worth a thought ? or to be the subject of any rational design or care ? who would not rather bless himself in a ( more rational ) neglect , and regardlesness of all humane affairs ? and account an unconcerned indifferency the highest wisdom ? yea , 3dly , if we suppose religion ( which we need not ( because it is mentioned in this order ) conceive exclusive of reason , but rather perfective of it : reason having first found out god , religion adores him ) to become with any , the ruling-principle , and to have the direction and government of the man , as to his way and end ; how would even that , languish with the best , were the consideration of a future state laid aside , which , with so few , notwithstanding it , hath any efficacy at all to command and govern their lives ? religion terminates upon god : and upon him under a double notion ; either as we design service and honour to him ; or as from him , we design satisfaction and blessedness to our selves . now if a man's thoughts , and the intention of his mind be carried towards god under the former notion ; how great an allay and abatement must it needs be to the vigour and zeal of his affection , who shall with the most sincere devotedness apply himself to serve his interest and glory , to reflect upon the universal mortality of himself and mankind , without any hope of compensation to it by a future immortality ? it is agreed on all hands , that the utmost contributions of creatures can add nothing to him. and that our glorifying him doth only consist , either in our acknowledging him glorious , our selves ; or representing him so to others . but how little doth it signifie ? and how flat and low a thing would it seem , that i should only turn mine eye upwards , and think a few admiring-thoughts of god this hour , while i apprehend my self liable to lose my very thinking-power , and whole beeing the next ! or if we could spread his just renown , and gain all the sons of men to a concurrence with us , in the adoring of his soveraign excellencies ; how would it damp and stifle such loyal and dutiful affection , to consider , that the universal testimony , so deservedly given him , shall shortly cease for ever ! and that infinitely blessed being , be ere long ( again , as he was from eternity before ) the only witness of his own glory ! and if the propension of a man's soul be towards god under the latter notion also , in order to a satisfaction that shall thence accrew to himself ( which design , both in the pursuit and execution of it , is so conjunct with the former , that it cannot be sever'd ) it cannot but be an unspeakable diminution and check to the highest delights in this kind , to think how soon they shall have an end . that the darkness and dust of the grave shall shortly obscure and extinguish the glory of this lightsome scene . to think every time one enters that blessed presence , for ought i know , i shall approach it no more ! this is possibly my last sight of that pleasant face ! my last tast of those enravishing pleasures ! what bitterness must this infuse into the most delicious sweetness our state could then admit ! and by how much more free and large grace should be in its present communications ; and by how much any soul should be more experienc't in the life of god , and inured to divine delights , so much the more grievous and afflictive resentments it could not but have of the approaching end of all ; and be the more powerfully tempted to say , lord , why was i made in vain ? how faint and languid would endeavours be after the knowledg of that god , whom i may but only know , and dye ? how impotent and ineffectual would the attractions of this end be to man in his terrene state , to raise him above the world , and rescue him from the power of sensible things , to engage him in the pursuit of that sanctity and purity which alone can qualifie him for converse with god , to bear him out in a conflict against the ( more natural ) inclinations of sense ; when if with much labour and painful striving , much self-denial , a●d severity to the flesh , any disposition should be attained to relish divine pleasures ; it be considered all the while , that the end of all may be as soon lost as it is gained . and that possibly there may be no more than a moments pleasure to recompence the pains and conflicts of many years ; although , in this case , the continual hope and expectation of some farther manifestation and fruition , might much influence a person already holy , and a great lover of god , unto a stedfast adherence to him ; yet how little would it do to make men such , that are yet unsuitable and disaffected to him ? or even to recover such out of their lapses , and drowsie fits , that are not altogether so ? and it is further to be considered , that since god hath given man a beeing capable of subsisting in another state ( as doth appear by what hath been already said ) : and since he is therefore capable of enioying a greater happiness than his present state can admit of ; that capacity will draw upon him a most indispensable obligation to intend that happiness as his end , for admit that there be no future state for him , it is however impossible any man should know there is none ; and upon an impartial view of the whole case , he hath enough to render it ( at least ) far more likely to him that there is . and certainly he cannot but be obliged to pursue the highest good ( even by the law of nature it self ) which his nature is capable of ; which probably he may attain , and which he is no where forbidden by his creator to aspire unto . whence therefore , if we now circumscribe him within the limits of this present mortal state ; or if , for argument's sake , we suppose eventually there is no other ; we must not only confess that capacity to be given him in vain , but that he is obliged also to employ the principal endeavours of his life , and all his powers in vain ( for certainly his principal endeavour ought to be laid out in order to his principal end ) : that is , to pursue that good which he may attain , but never shall ; and which is possible to him , but not upon any terms future . and if it be admitted that the subject state of man must silence all objections against any such inconsistencies , and make him content to act in pure obedience to his maker ( whether he signifie his will by the law of nature only , or by any positive precept ) though he shall not hereafter enjoy any permanent state of blessedness , as the consequent reward ; that vertue and goodness , an holy rectitude of inclinations and actions , are reward enough to themselves . that there is that justice and sweetness in religion , to oblige him to love , and reverence , and adore the divine majesty this moment , though he were sure to perish for ever , and be reduced to nothing the next . i say , admitting all this , yet 2. since the blessed god himself is to be considered as the principal agent and designer in this enquiry [ why hast thou made all men in vain ? ] it is with modest and humble reverence to be considered , what end worthy of that infinitely perfect beeing , he may be supposed to have propounded to himself , in forming such a creature of so improvable a nature , and furnished with so noble faculties and powers , for so transient and temporary a state . and how well it will consist with the most obvious and unquestionable notions we can have of an absolutely perfect being , and the attributes which he most peculiarly challenges and appropriates to himself ( so as not only to own , but to glory in them ) that he should give beeing not to some few only , but to the whole species of humane creatures , and therein communicate to them a nature capable of knowing , of loving , and enjoying himself in a blessed eternity , with a design to continue them only for some short space on earth , in a low imperfect state , wherein they shall be liable to sink still lower to the vilest debasement of their natures , and yet , not for their transgression herein ( for 't is the mortality of man not by sin , but by creation , or the design of the creator only , that is now supposed ) but for his meer pleasure to bereave them of being , and reduce them all again to nothing ? it is to be considered , whether thus to resolve and do , can any way agree to god , according to our clearest and most assured conceptions of him ; not from our reasoning only , but his discovery of himself . for , otherwise , we see , the imputation falls where we should dread to let it rest , of having made man in vain . he is , in common account , said to act vainly , who acts beneath himself , so as to pursue an end altogether unworthy of him , or none at all . 't is true , that some single acts may be done by great persons , as a divertisement , without dishonourable reflection , that may seem much beneath them . and if any do stoop to very mean offices and employments to do good , to help the distressed , and relieve the miserable , it is a glorious acquest ; and the greater they are , the higher is the glory of their condescending goodness . benignity of nature , and a propension to the most unexpected acts of a merciful self-d●p●●ision , when the case may require it , are the most comely ornaments of princely greatness , and out-shine the glory of the richest diadem . but a wonted habitual course of mean actions , in great persons , that speak a low design , or no design at all ; but either an humour to trifle , or a mischievous nature and disposition , would never fail to be thought inglorious and infamous ; as may be seen in the instances of sardanapalus's spinning , and domitian's killing of files . when wisdom and goodness are in conjunction with power and greatness , they never perswade a descent but upon such terms , and for such purposes , that a more glorious advancement shall ensue . wisdom foreseeing that end , and goodness readily taking the way , which ( though it were most undesigned , or not aimed at as an end ) could not fail to effect it . nor are any attributes of the divine beeing more conspicuous than th●se ; more testified by himself , or more generally acknowledged by all men that have not deny'd his existence . or if any have done that violence to their own minds , as to erase and blot out thence the belief of an existing deity ; yet , at least , while they deny it , they cannot but have this notion of what they deny ; and grant that these are great perfections , and must agree to god , upon supposition that he do exist . if therefore he should do any thing repugnant to these , or we should suppose him to do so , we should therein suppose him to act below a god , and so , as were very unworthy of him. and though it becomes us to be very diffident of our own reasonings , concerning the counsels and designs of that eternal being : so as if we should find him to assert any thing expresly of himself , which we know not how to reconcile with our own preconceived thoughts , therein to yeeld him the cause , and confess the debility of our understandings . yet certainly it were great rashness , and void of all pretence , to suppose any thing , which neither he saith of himself , nor we know how , consistently , to think . nor are we , in judging of his designs , to bring him down to our model , or measure him by man , whose designs do for the most part bespeak only his own indigency , and are levelled at his own advantage , and the bettering some way or other of his present condition . whatsoever the great god doth towards his creatures , we must understand him to do , though with design , yet from an exuberant fulness of life and beeing , by which he is uncapable of an accession to himself . and hence that he can , in reference to himself , have no other inducement to such action , besides the complacency which he takes in diffusing his free communications , ( for he exercises loving-kindness , judgment and righteousness in the earth , because he delights in these things ) ; and the maintaining the just honour and reputation of his government over his creatures , who as they are of him , and through him , must be all to him , that he may have glory for ever . now though it be most undoubtedly true , that the soveraignty of his power , and dominion over his creatures ( of which he hath no need , and to whom he so freely gave beeing ) is so absolute and unlimited , that , if we consider that only , we must acknowledg he might create a man or an angel , and annihilate him presently : yea , that he might , if he so pleased , raise up many thousand worlds of intelligent and innocent creatures into being in one moment , and throw them into nothing again the very next moment . yet how unwarrantably should we maim the notion of god , if we should conceive of him only , according to one attribute , secluding the consideration of the rest ! how mishapen an idea should we bear of him in our minds ! and how would it deform the face of providence , and spoil the decorum of his administrations , if they should be the effects of one single attribute only , the other having no influence on the affairs of the world ! if nothing but mercy should appear in his dispensations towards sinful man , so that every man might do what were good in his own eyes , without cause of fear to be called to account ; if the most dissolute and prophane were equally assured of his favour , with those who are most holy , and strictly regular in all their conversation ; what would be thought of god and religion ? or how should we savour the notion of an impure deity taking pleasure to indulge the wickedness of men ? and if justice alone have the whole management of affairs , and every act of sin be followed with an act of sudden vengeance , and the whole world become a flaming . theater , and all men held in an hopeless expectation of fiery indignation , and of judgment without mercy ; what would become of that amiable representation , and the consolatory thoughts we have of god , and of that love and duty which some souls do bear towards him ? or if power should affect daily to shew it self in universal appearances and effects , in changing every hour the shapes of the terrestrial creatures , in perpetual quick innovations of the courses of the celestial , with a thousand more kinds of prodigious events that might be the hourly effects of unlimited power ; how were the order of the world disturb●d , and how unlovely an idea would it beget in every intelligent creature , of him that made and rules it ? yet is it from no defect of mercy , that all men are not equally favoured and blessed of god ; nor of justice , that a speedy vengeance is not taken on all ; nor of power , that the world is not filled with astonishing wonders every day ; but rather from their unexcessiveness ; and that they make that blessed temperature where they reside , and are exercised in so exact proportion , that nothing is ever done unworthy of him who is , at once , both perfectly merciful , and just , and powerful , and wise , and hath all perfections eminently comprehended and united in his own most simple being . it were therefore besides the purpose to insist only what soveraign power , considered apart , might do ; but we are to consider what may be congruous to him to do , who is infinitely wise and good , as well as powerful . 1. and first , let it be weighed , how it may square with this divine wisdom to give being to a world of reasonable creatures , and giving them only a short time of abod● in being , to abandon them to a perpetual annihilation . wisdom in any agent must needs suppose the intention of some valuable end of his action . and the divine wisdom wherein it hath any end divers from that which his pure goodness and benignity towards his creatures would incline him to ( which also we must conceive it most intent to promote and further ) cannot but have it chiefly in design ; it being determined that his goodness should open it self , and break forth into a creation , and that of reasonable creatures , so to manage his government over these ( which indeed are the only subjects of government in the strict and proper notion of it ) as may most preserve his authority , and keep up his just interest in them , both by recommending him to their fear , and love ; to possess them with that due and necessary reverence of him , that may restrain them from contemptuous sinning ; and so endear his government to them , as to engage them to a placid and free obedience . but how little would it agree with this design of the divine wisdom , to have made man only for this temporary state ? for , 1. how little would it tend to the begetting and setling that fear of god in the hearts of men , that were necessary to preserve his authority and government from a prophane contempt ; whereas daily experience shews , that there 's now no difference made between them that fear god , and them that fear him not , unless wherein the former are worse dealt with , and more exposed to sufferings and wrongs ; that at least 't is often ( yea for the most part ) so , that to depart from iniquity is to make one's self a prey ; that those who profess and evidence the most entire devotedness to god , and pay the greatest observance and duty to him , become a common scorn upon this very account ; and are in continual danger to be eaten up as bread , by those that call not upon god , while , in the mean time , the tabernacles of robbers prosper , and they that provoke god are secure , are not plagued as other men , nor in trouble as other men . and judgment is not here executed for wicked works in this world : if also nothing is to be expected ( either of good or evil ) in another , who is likely to be induced ( in this case ) to fear god , or be subject to him ? and how unlike is this to the wisdom of the supream ruler , to expose his most rightful and soveraign authority , to the fearless and insolent affronts of his own revolted creatures , without any design of future reparation to it ! as if he had created them on purpose only to curse him , and dye ! but he hath prevented the occasion of so reproachful a censure , and thought fit to fill his word and the consciences of guilty sinners with threats and dreadful presages of a future judgment , and state of punishment . to which he is no less concern'd , both in point of wisdom and veracity ( and i may add , of legal justice ) to make the event correspond , that he may neither be found to have omitted any due course , for prevention or redress of so great an evil ; and that , if the threatning do not effectually over-awe sinners , the execution may , at least , right himself : and that , in the mean time , he do not ( that which would least of all become him , and which were most repugnant to his nature ) make use of a solemn fiction to keep the world in order , and maintain his government by falshood and deceit , that is , by threatning what he knows shall never be . 2. nor were there ( in the case all along supposed ) a more probable provision made , to conciliate and procure to the divine majesty the love which it is requisite he should have from the children of men . and this cannot but be thought another apt method for his wisdom to pitch upon , to render his government acceptable , and to engage men to that free and complacential subjection which is suitable to a god. for how can that filial and dutiful affection ●ver be the genuine product or impress of such a representation of the case between god and them ; that is , that they shall be most indispensably obliged to devote their whole being , and all their powers , entirely to his service and interest ; exactly to observe his strictest laws , to keep under the severest restraint their most innate reluctant inclinations ; and in the mean time expect the administrations of providence to be such , towards them , that they shall find harder usage all their days , than his most insolent and irreconcilable enemies , and at last lose their very beings they know not how soon ; and therewith ( necessarily ) all possibilities of any future recompence . is this a likely way to procure love , and to captivate hearts into an affectionate and free obedience ? or what is it probable to produce , but a sowr and sullen despondency , the extinction of all generous affection , and a temper more agreeable to a forc'd enthralment to some malignant insulting genius , than a willing subjection to the god of all grace and love ? and every one will be ready to say , there is little of wisdom in that government , the administration whereof is neither apt to beget fear or love in those that are subject to it : but either through the want of the one to be despised , or to be regretted through the want of the other . and this being the very case , upon supposition of no future state ; it seems altogether unworthy of the divine wisdom , that such a creature should ever have been made , as man , upon which no end is attainable ( as the course of providence commonly runs in this world ) in comparison whereof , it were not better , and more honourable to his maker , ( whose interest it is the part of his wisdom to consult ) that he had never been . and therefore as to god , and the just and worthy designs of his glory , he would seem upon this supposition wholly made in vain . 2. and secondly , how congruous and agreeable would this supposition prove to the goodness of god ? as that other attribute of wisdom doth more especially respect his own interest ; so doth this , the interest of his creatures : that is , if it be understood , not in a metaphysical , but in a moral sense , as it imports a propensity and steddy bent of will unto benefaction , according to that of the psalmist , thou art good , and dost good . and this free and generous principle it is , which gives the first rise and beginning to all the designs any way respecting the well-being and happiness of creatures , which , then , infinite wisdom forms and manages to their full issues and accomplishment , guiding ( as it were ) the hand of almighty power in the execution of them . that there should be a creation , we may conceive to be the first dictate of this immense goodness , which afterwards diffuses it self through the whole , in communications agreeable to the nature of every creature . so that even this inferior , and less noble part , the earth , is full of the goodness of the lord. it creates first its own object , and then pours forth it self upon it with infinite delight , rewarding the expence with the pleasure of doing good . now if we should suppose such a creature as man made only for that short time and low state , which we see to be allotted him in this world ; it were neither difficult , nor enough , to reconcile the hypothesis with strict justice , which upon the ground of absolute dominion , may do what it will with its own : but the ill accord it seems to have with so large and abounding goodness , renders it very unlike the dispensation of the blessed god. no enjoyment being in that case afforded to this sort of creatures , agreeable to their common nature and capacity , either in degree or continuance . not in degree : for who sees not that the nature of man is capable of greater things than he here enjoys ? and where that capacity is rescued from the corruption that narrows and debases it , how sensibly do holy souls resent and bewail their present state , as a state of imperfection ! with how fervent and vehement desires and groans do they aspire and pant after an higher and more perfect ! we that are in this tabernacle do groan , being burdened ; not for that we would be unclothed ( that is not enough , to be delivered out of the miseries of life , by laying down this passive part , is not that which will terminate their desires ) but clothed upon , that mortality might be swallowed up of life . theirs are not brutal groans , the complaint of opprest sensitive nature under a present evil ; but rational and spiritual , the expressions of desire strongly carri'd to pursue an apprehended suitable good . the truest notion we can yet have of the primitive nature and capacity of man , is by beholding it in its gradual restitution . and is it agreeable to the goodness of god to put such a nature into any , and with-hold the suitable object ? as if it were a pleasure to him to behold the work of his own hands spending it self in weary struglings towards him , and vext all the while it continues in being , with the desire of what it shall never enjoy ? and which he hath made it desire , and therein encouraged it to expect ? nor in continuance : for i suppose it already evident , that the nature of man is capable ( in respect of his principal part ) of perpetuity , and so of enjoying a felicity hereafter , that shall be permanent and know no end . and it seems no way congruous to so large goodness , to stifle a capacity whereof it was it self the author , and destroy its own work . for if the being of man is intended for so short a continuance , either he may have the knowledg of this determination concerning him , or not : if he cannot have the knowledg of it , why should any one say what they cannot know ; or put such a thing upon god , that is so vilely reflecting , and dishonourable to him ? if he may have the knowledg of it , then doth he seem a creature made for torment , while , by an easie reflection upon himself , he may discern he is not uncapable of a perpetual state ; and is yet brought forth into the light , to be , ere long , extinguish't , and shut up in everlasting darkness . and who can think this a thing worthy of infinite and eternal goodness ? besides ( as hath been insisted before ) that this torture , proceeding from so sad an expectation , cannot but be most grievous and afflictive to the best . whence the apostle tells us , that christians , if in this life only they had hope , were of all men most miserable . so that it were more desirable never to have been . if any yet , fall hereafter into a state to which they would prefer perpetual annihilation , in as much as it is wholly by their own default , it no way reflects upon divine goodness . but it would be a dishonourable reflection rather upon that author and fountain of all goodness , if he should not express himself wise and just as well as good ; as it would upon a man , especially a ruler over others , if that which we call good nature were conjunct with stolidity , or an insensibleness of whatsoever affronts to his person and government . upon the whole , therefore , it seems most repugnant to these great attributes of the divine being , to have made man only for this present state . that to think so , were to conceive unworthily of him , as if he had acted much beneath himself , and done a vain thing in making such a creature , no end being attainable by it , which we can suppose either his wisdom or goodness to aim at . if any would imagine to themselves an expedient , by supposing an eternal succession of humane generations , upon whom the wisdom and goodness of god might have a perpetual exercise in the government and sustentation of them for their appointed times : this would be far from satisfying , as to either ; but would rather encrease the difficulty . for there would be the same temptation upon all the individuals , to contemn or regret the government of their maker . so that he should hereby even eternize his own reproach ; and should always , in every succession , have still the same craving appetites returning , and expectations never to be satisfied ; which were as repugnant to all he hath discovered to us of his nature , as any thing we can suppose . though some persons of a light and desultory humour , might imagine to themselves a pleasure in it , if they had the power to make such a rotation of things , rising and falling , coming and passing away , at their beck and command ; and such as were of a sanguinary temper , might sport themselves in raising up and lopping off lives at pleasure with an arbitrary hand . yet sure they would never gain by it the esteem of being either wise or good ; and would 'tis like , in time , grow weary of the sport . but to form to our selves such idea's of the blessed god , were an injury not inferior to the vety denial of his being . his providence towards the inferior creatures , hath no resemblance of any such thing ; whom his bounty sustains agreeably to their natures , who have no foresight of their own cessation from being , to keep them in a continual death by the expectation of it . and who serve to valuable and reasonable purposes , while they are continued ; for they are useful , partly to the sustentation of man , and partly to his instruction , in order to his higher ends. and though each individual of them do not actually so , it is sufficient that the several kinds of them are naturally apt thereto , which are propagated according to a setled course and law of nature in their individuals . and if all immediately serve not man , yet they do it mediately in serving those that more immediately do . besides that when such a work was to be done , as the furnishing out , and accomplishing this lower world ; it was meet all things should be in number , weight and measure , and correspond in every part . as if one build a house for entertainment , though the more noble rooms only do come in view , yet all the rest are made answerably decent , on supposition that they may . it was becoming the august and great lord of this world , that it have in it , not only what may sustain the indigent , but gratifie the contemplative , by fresh variety ; who would be apt to grow remiss by conversing only with what were of every days observation . nor was that a low end , when such contemplation hath so direct a tendency to raise a considering mind to the sight , and love , and praise of the supream being , that hath stampt so lively signatures and prints of his own perfection upon all his works . if it be said , man might be in the same kind serviceable to the contemplation of angels , though he were himself never to know any other than this mortal state . 't is true , that he might so ; but yet the incongruities were no way salved , of god's putting a capacity and expectation into his nature of a better state . of his dealing so hardly with them , that he hath procured to love him . of his never vindicating their high contempt , that spent their days in rebellion against him . besides , that these were ill precedents , and no pleasant theams for the view of an angelical mind . and if they see a nature extinct , capable of their state , what might they suspect of their own ? so that which way soever we turn our thoughts , we still see that man's mortality , and liableness to an unavoidable death , abstracted from the thoughts of another state , carry that constant aspect , as if all men were made in vain . what remains then , but that we conclude hence , we ought not too much , o● too long , thus to abstract , no● too closely confine our eye to this dark and gloomy theam , death , and the grave , or with-hold it from looking further . for far be it from us to think the wise and holy god hath given being to man ( and consequently exercised a long continued series of providence thorough so many successive ages towards him ) in vain . nothing but a prospect of another state can solve the knot , and work through the present difficulty , can give us a true account of man , and what he was made for . therefore since it would be prophane and impious , sad and uncomfortable , a blasphemy to our maker , and a torture to our selves , to speak it as our setled apprehension and judgment , that god had made man to no purpurpose : we are obliged and concerned , bo●● 〈…〉 to him , and compossion to our selves , so to repre●ent the ●a●e as that we may be able to remove so unworthy and black a thought to the greatest distance from us , both in it self , and whatsoever practise would be consequent thereto . that is , to conclude , that certainly there must be another state after this ; and accordingly steer our course . the improvement then of the foregoing discourse , will have a double aspect ; on our judgments . practice . 1. on our judgments , to settle this great principle of truth in them , the certain futurity of another state , after this life is over . unto which this present state is only preparatory and introductive . for whereas we can never give a rational account why such a creature as man was made , if we confine all ou● apprehensions concerning him to his present state on earth : let them once transcend those narrow limits , flye over into eternity , and behold him made for an everlasting state hereafter ; and the difficulty now vanishes , the whole affair looks with a com●ly and befitting aspect . for we may now represent the case thus to our selves . that man was put into this terrestrial state and dwelling , by the wise and righteous designation of his great creator and lord , that his loyalty to him amidst the temptations and enticements of sensible things , might be tried a while : that revolting from him , he is only left to feel here the just smart of his causeless defection . that yet such farther methods are used for his recovery , as are most suitable to his so empaired state . an allayed light shines to him in the midst of darkness , that his feebler eye may receive a gradual illumination , and behold god in those more obscure discoveries which he now vouchsafes of himself , till by degrees he be won to take up good thoughts of him , and return into an acquaintance and friendship with him ; which once begun here , shall be hereafter perfected in eternal fruitions . the offence and wrong done to his maker , he in a strange unthought of way makes compensation of to himself . and testifies his reconcileableness , and perswades a reconciliation upon such terms , and by so endearing mediu●●s as might melt and molli●ie hearts of adamant ; and shall effectually prevail with many to yeild themselves the subjects and instances of his admired goodness for ever ; while others lye only under the natur●l consequents and just resentments of their unremedied enmity and ●olly . so are the glorious issues of god's dispensation towards man , and the wise and merciful conduct of his equal government , worthily celebrated through the days of eternity with just acclamations and praises . we can fasten upon nothing ex●●ptionable or unaccountable , yea , or that is not highly laudable and praise-worthy in this course of procedure . therefore , though now we behold a dark cloud of mortality hanging over the whole humane race ; though we see the grave still devouring , and still unsatisfied , and that all are successively drawn down into it ; and we puzzle our selves to assign a reason why such a creature was made a reasonable being , capable of an everlasting duration , to visit the world only , and vanish ; to converse a short space with objects and affairs so far beneath it , and retire we know not whither . if yet our eye follow him through the darker paths of the region of death , till at the next appearance we behold him cloathed with immortality , and fitted to an endless state , the wonder is over , and our amusement quickly ceases . wherefore l●t us thus bethink our selves , and consider : surely he that m●●●e this great universe , and dispos'd all the sorts , stations , and motions o● creatures in it , in so exquisite order and method , cannot but be a most perfectly wise and intellectual ag●nt , and therefore cannot be supposed to have done any thing to no purpose ; much less when all the inferior creatures have ends visibly answering the exigency of their natures , to have made so excellent a creature as man ( the nobler part of his lower creation ) in vain ; that he only should be without his proportionable end , and after a short continuance in being , return to nothing , without leaving it conjecturable what he was made for . this were so intolerable an incongruity , and so unlike the footsteps that every where else appear of the divine wisdom and goodness , that we cannot but enquire further into this matter , and conclude at last , that he was made for some higher purposes than are within the reach of our sight ; and hath his principal ●●●t yet to act upon another st●ge , within the vail , that shall never be taken down . the future immortality of man seen●s , therefore , so certainly grounded upon what is discovered and generally acknowledged touching the na●ure of god , and his most peculiar and essential per●ections , that unless we were further put to prove the existence of a god ( which to them that are rational need not , and to them that are not , were in vain ) there can no reasonable doubt remain concerning it . 2. wherefore the further use we have to make of the matter proposed , is in reference to our practice : which it may fi●ly serve both to correct and reprove , and also to direct and guide . 1. it administers the ground of just rebuke , that since if we terminate our thoughts and designs upon things , only on this side the grave , it would seem we were wholly made in vain , we do yet so generally employ our cares and endeavours about such things , and even the vilest and most de●p●●●ble of these : and so live , not to our own dishonour only , but to the reproach of our maker , as if he made us for no more worthy ends. and let us but impartially debate the matter with our selves : can we , in sober reason , think we were made only for such ends as the most only pursue ? have we any pretence to think so ? or can it enter into our souls to believe it ? would not men be ashamed to profess such a belief ? or to have it written in their foreheads , these are the only ends they are capable of ? then might one read , such a man born to put others in mind of his predecessor's name ; and only lest such a family should want an heir ; such a one to consume such an estate , and devour the provenue of so many farms and manors . such a one to ●ill so many bags and coffers , to sustain the riot of him that succeeds . some created to see , and make sport ; to run after hawks and dogs , or spend the time which their weariness redeems from converse with brutes , in making themselves such , by drinking away the little residue of wit and reason they have left ; mixing with this gentile exercise , their impure and scurrilous drolleries , that they m●y befriend one another with the kind occasion of proving themselves to be yet of humane race , by this only demonstration remaining to them , that they can laugh . which medium , if the wisdom of the jest were known , would be found so pregnant , as to afford them a double conclusion ; and be as effectual oftentimes , to prove them fools as men. others one might read born to trouble the world , to di●quiet the neighbourhood , and be the common plague of all about them , at least , if they have any within their reach and power , that are v●is●r and more sober than themselves ; or that value not their souls at so cheap a rate as they . others made to blaspheme their maker , to rent the sacred name of god , and make proof of their high valour , and the gallantry of their brave spirits , by bidd●ng a defiance to heaven , and proclaiming their heroick contempt of the deity , and of all religion . as if they had perswaded themselves into an opinion , that because they have had so prosperous success in the high atchievements of conquering their humanity , and bassling their own fear , and reason , and conscience , death also will yeild them as easie a victory , or be afraid to encounter men of so redoubled courage ; that the god of heaven , rather than offend them , will not stick to repeal his laws for their sakes , or never exact the observance of them from persons of their quality ; that they shall never be called to judgment ; or be complemented only there , with great respect , as persons that bore much sway in their countrey , and could number so many hundreds or thousands a year ; that , at least , the infernal flames will never presume to touch so worthy personages ; that devils will be awed by their greatness , and fear to seize them , lest they should take it for an affront . no conceit can be imputed to these men absurd enough to over-match the absurdity of their practice . they can themselves think nothing more gross and shameful , than what they daily are not ashamed to act . for what absurdity can be compassed in a thought , greater than what appears in a course of life managed in perpetual hostility to all principles of reason and humanity ? and either they must own all the impious solly of such thoughts ; or confess , upon other accounts , an equal inf●tuation in their thinking-faculty it self . for either they think their course justifiable , or they do not . if they do , how fatally are all things inverted in their depraved minds ? wisdom and folly , vertue and vice , good and evil , seem to them transform'd into one another , and are no longer to be known by their names . the common notions of all mankind are but blind fancies in comparison of their later and clearer illumination . and the ancient religious sentiments of all former ages , dreams and follies to their admired n●w light . their wise and rare d●scov●ries , that they and all things came by chance ; that this wor●● hath no owner or lord ( because they never had wit or patience to consider the non-sense of them ; and though they never any of them , had the luck to see 〈◊〉 clod of earth or grain of sand start up into being out of nothing ; much less ground to think , that su●h a world should of it self do so ) are reason enough with them to mock at the eternal being , and attempt to jeer religion out of the world , and all other men out of their reason and wits , as they have themselves . and sure this must be their only pretence ; and their atheism the best reason , upon which to justifie their constant practice . for who can think , ( while he sees them not yet in chains ) they should be so perfectly mad , as to acknowledg only such a deity ( the author and ruler of all things ) whose favour were worth nothing ? or to be procured by affronts ? to whom contempt were a sacrifice ? and the violation of whatsoever is sacred , the most effectual propitiation ? or acknowledg him for a god whom they hope to over-power , and to prosper in a war against him ? and if they acknowledg none at all , and this be the fundamental article of their creed , that there is indeed none ; then can no man charge them with any thought more grosly foolish than their own , nor can they devise to say any thing , by which more certainly to argue themselves berest of the common understanding of men . for who that is not so , if he only take notice of his own being , may not as certainly conclude the existence of a god , as that two and two make four ? or what imagination can be too absurd to have place in that mind that can imagine this creation to be a casualty ? he would be thought besides himself that should say the same of the composition of a clock , or a watch , though it were a thousand times more supposable . but if they do not justifie themselves , to what purpose is it further to press them with absurdities , that persist in constant self-contradiction ? or that have not so much left them of rational sensation , as to feel in their own minds the pressure of the very greatest absurdity ? if they only presume they do well , because they have never askt themselves the question , or spent any thoughts about it ; this speaks as much a besotted mind , as any of the rest ; and is as unworthy of a reasonable creature . why have they the power of thinking ? or who do in any case more generally incurr the censure of imprudence and folly , than they who have only this plea for their actions , that they did not consider ? especially when the case is so plain , and the most sudden reflection would discover the iniquity and danger of their course . and one would think nothing should be more obvious , or more readily occurr to the mind of a man , than to contemplate himself , and taking notice there is such a creature in the world , furnished with such abilities and powers , to consider , what was i made for ? what am i to pitch upon as my proper end ? nor any thing appear more horrid to him , than to cross the very ends of his creation . 2. it may also be improv'd to the directing of our practice . for which purpose we may hence take this general rule , that it be such as becomes the expectation of a future state . for what else is left us , since in our present state we behold nothing but vanity ? we see thus stands our case , that we must measure our selves by one of these apprehensions ; either [ we are made in vain ] ; or [ we are made for a future state ] . and can we endure to live according to the former ? as if we were impertinencies in the creation , and had no proper business in it ? what ingenuous persons would not blush to be always in the posture of an useless hang-by ? to be still hanging on , where he hath nothing to do ? that if he be asked , sir , what 's your business here ? he hath nothing to say ? or how can we bear it , to live as if we came into the world by chance ? or rather by mistake ? as though our creation had been a misadventure , a thing that would not have been done , had it been better thought on ? and that our maker had overshot himself , and been guilty of an oversight , in giving us such a being ? who that hath either just value for himself , or any reverence for his maker , could endure either to undergo the reproach , or be guilty of the blasphemy which this would import ? and who can acquit himself of the one or the other , that lives not in some measure agreeably to the expectation of somewhat beyond this present life ? let us therefore gird up the loins of our minds , and set our faces as persons designing for another world ; so shaping our course , that all things may concur to signifie to men the greatness of our expectations . we otherwise proclaim to the world ( to our own and our creator's wrong ) that we have reasonable souls given us to no purpose . we are therefore concern'd and obliged both to aim at that worthy end , and to discover and make it visible that we do so . nor is a design for an immortal state so mean and inglorious , or so irrational and void of a solid ground , that we have any cause either to decline or conceal it ; either not to retain , or to be ashamed of our hope . nor is there any thing to be done in prosecution of it , so unworthy as to need a corner , or merit to be done as a work of darkness . neither yet is it a vain-glorious ostentation , or the affectation of making shew of an excellency above the vulgar pitch that i perswade to : but a modest sober avowing of our high design and hope ; neither making any near approach to a proud arrogance on the one hand ; nor a mean pusillanimity on the other . truly great and generous spirits know how to carry under secular honour with that prudent and graceful decorum as shall signifie a just owning of themselves without insolence towards others . real worth though it do not vaunt , will shew it self ; and while it doth not glare , yet cannot forbear to shine . we should endeavour the excellency of a spirit refin'd from earth and dross , and aspiring towards a state of immortality , may express it self ; and shine in its native lustre ; with its own , not with borrowed beams ; with a constant , even , natural ; not with an unequal artificial light . that all that will , may see , by the steddy tendency of our course , that we are aiming at the great things of another world . though we , all the while , are not so much solicitous to have our end and purpose known , as to obtain it . and verily , since the vile sons of the earth , the men of sense , that aim at no other end than to gratifie their brutal appetite with such pleasure as is only to be compass'd within a short li●●s-time in this world ; and who live to the reproach of their maker , and of mankind , do not go about to hide the infamy of their low design , or conceal the degenerous baseness of their mean spirits ; but while they make their belly their god , and only mind earthly things , do also glory in their shame : how much were it beneath the state and spirit of the sons of god , that are worthily designing for a glorious immortality , to be ashamed of their glory ? or think of stealing a passage to heaven in the dark ? no ; let them know , it is not only too mean a thing for them to involve themselves in the common spirit of the sensual world , but even to seem to do so . and that this is so soul and ignominious a thing , as whereof they are concern'd , not to be free from the guilt only , but the suspition . those worthy souls that in former ( and darker ) days were engaged in seeking the heavenly countrey , thought it became them to confess themselves pilgrims and strangers on the earth : and therein , to declare plainly , that they were seeking that better countrey . which confession and plain declaration , we need not understand to be meerly verbal , but practical and real also , such as might be understood to be the language of their lives , and of a constant uniform course of actions , agreeable to such a design . let us therefore bethink our selves , what temper of mind , and manner of life may be most conformable to this design , and best become persons pretending to it : whereupon we should soon find our own thoughts instructing us , that such things as these would be most becoming , and fit , in reference thereto ; and which , we may therefore take as so many particular directions how to govern our spirits , and behave our selves answerably to so great an expectation . 1. that we endeavour for a calm indifferency and dispassionate temper of mind towards the various objects and affairs that belong to this present life . there are very narrow limits already set , by the nature of the things themselves , to all the real objective value that such things have in them : and it is the part of wisdom and justice to set the proportionable bounds to all the thoughts , cares , and passions , we will suffer to stir in our minds in reference to them . nothing is a more evident acknowledged character of a fool , than upon every slight occasion to be in a transport . to be much taken with empty things , betokens an empty spirit . it is a part of manly fortitude to have a soul so fenc't against forreign impressions , as little to be mov'd with things that have little in them . to keep our passions under a strict rein , and steddy command , that they be easily retractable , and taught to obey . not to move till severe reason have audited the matter , and pronounc't the occasion just and valuable . in which case the same manly temper will not refuse to admit a proportionable stamp and impress from the occurring object : for it is equally a prevarication from true manhood , to be mov'd with every thing , and with nothing . the former would speak a man's spirit a feather , the latter a stone . a total apathie and insensibleness of external occurrents , hath been the aim of some , but never the attainment of the highest pretenders . and if it had , yet ought it not to have been their boast ; as upon sober thoughts it cannot be reckoned a perfection . but it should be endeavour'd , that the passions which are not to be rooted up ( because they are of nature's planting ) be yet so discreetly check't and deprest , that they grow not to that enormous tallness , as to over●op a man's intellectual power , and cast a dark shadow over his soul. a rational authority must be maintained , a continency and dominion of one's self , that there be not an impotent profusion , and we be never so affected with any thing , but that the object may still be able to warrant and justifie the affection , both for the nature and degree of it . which rule if we strictly observe , and apply it to the present case , we shall rarely meet with any temporal concern that ought to move us much : both for the littleness of such things themselves , and that we have so unspeakably greater things in our view and design . in con●ormity therefore to our so great expectation , we ought more particularly to watch and repress our inclinations , appetites , and affections towards each several sort and kind of objects which time and this present state hath within the confines of it . as , how contemptuously should we look upon that empty vanity of being rich ? how coldly and carelesly should we pursue ; how unconcern'dly should we lose any thing that might intitle us to that name ? the pursuit of so d●spicable a trifle , with violent and peremptory desire , so as hereby to suffer a diversion from our design for another world , is to make our eternal hope less than nothing ( for to any man's calm and sober thoughts this will be found as little ) . and so will amount to a total quitting of all our pretensions to a ( better ) future state ; that is , when we so indulge this odd , irrational , this wildly sanciful , and purely humoursome appetite ( of which no man can give any tolerable account ) , that it becomes ravenous , when it devours a man's time , his thoughts , the strength and vigour of his spirit , swallows up his nobler designs , and makes an idle doting about he knows not what , or why , his main business . especially when conscience it self becomes a sacrifice to this impure , unhallowed idol ; and the question is wholly waved , is this thing just and honest ? and nothing is considered , but that its commodious and gainful . yet ( if herein we will take upon us to pass a judgment upon other men ) it will be no way ingenuous or just , that in smaller and disputable matters , we make our own apprehensions a measure and standard to them . they are commonly aptest to do so , who have least studied the matter , and have nothing but their ignorant confidence to intitle them to the dictator's chair ; where , however , having placed themselves ▪ they liberally bestow their censures and reproaches on all that think ir not fit to throw away their own eyes , and see with their bad ones . and conclude them to have no conscience , who go not according to theirs . and that they cannot but have some base design , who in any thing presume to swerve from their judgment , especially if the advantage , in any temporal respect , happen to lye on that side from which they dissent . nothing can indeed so comport with the spirit and design of one who believes himself made for another world , as a brave and generous disdain of stooping to the lure of present emolument , so as thereby to be drawn into any the least thing which he judges not disensible by the severest rules of reason and religion ; which were to quit a serene heaven for mire and dirt . there is nothing in this world of that value , or worthy to be bought so deer , as with the less and forfeiture of the rest and repose of a mind quiet , benign , peaceful , and well pleased with it self . it is enough if one find himself , by difficulties which he cannot master , constrained to dissent from persons above exception wise and pious , placidly , and without unbecoming confidence , to go on in the way which his present judgment allows , carrying with him a modest sense of humane infirmity , and how possible it is the error may lye on his own part : having , yet , to relieve him against that supposition , the clearness of his own spirit , the conscience of his innocency of any ill disposition or design ; of his instructibleness and preparedness to admit a conviction if he err . and be he never so fully perswaded about the thing in difference , yet to consider the smallness of it , and how little cause he hath of glorying , if he know in this matter more than others , who , possibly , know ten times more than he , in far greater and more important matters . but , in matters clearly determined by common agreed principles , to prevaricate out of an indulgence to meer appetite ; to give up one self to practices apparently immoral and flagitious , only to comply with , and lest he should not satisfie sensual desires , is the character of one who hath abandoned the common hope of all good men ; and who , that he may have his lot with beasts in this world , dreads not to have it with devils in the other . and it is upon the same ground , equally unbecoming them that pretend to this hope , to be visibly concern'd and discompos'd for losses and disappointments they may meet with in this kind , when unexpected events withstand their having much of this world , or deprives them of what they have . it becomes them that reckon their good things are to come hereafter , to shew by their equal deportment and cheerful aspect in any such case , that they apprehend not themselves toucht in their most considerable interests . yea , though they suffer not losses only , but injuries ; and besides that they are damnifi'd ( as much as such things can signifie ) they find themselves wrong'd ; and though further trouble and danger threaten them in the same kind , they should evidence how much it is above the power either of chance or malice , not only to make them miserable , but even to disturb or make them sad . that they are not happy by a casualty ; and that their happiness is not in the command of them who cannot command their own . that it only depends on the inward constitution and frame of their own spirits , attempered to the blessed objects of the invisible world , whereby they have the assurance of enjoying them fully hereafter , and the present grateful relishes thereof in the mean time : and hence , that they can be happy without the world's kindness , and in despite of its unkindness . that they have somewhat within them , by which they are enabled to rejoyce in tribulation ; being troubled on every side , yet not to be distress'd : to take joyfully the spoiling of goods , knowing within themselves they have in heaven a better and enduring substance . not to suffer or discover any perturbation or disquiet . not to have their souls ruffled or put into disorder ; nor let any cloud sit on their brow , though dark and dismal ones seem to hang over their heads . and the same absurdity it would be to indulge to themselves an unbounded liberty of sensual pleasures . for that looks like a despair of futurity ; as if a day were a mighty gain for eating and drinking , because to morrow we must dye . an abstemious shyness here is comely . a tasting only the delights , whereof others suffer themselves to be ingulft . a prudent reservednes and restraint , so as that what shall cause with others an unbeseeming transport , and diffusion of themselves , be entertain'd , not with a cynical morosity , but a pleasant composure , and well order'd complacence ; keeping a due and even distance between levity and sourness . yet there is a natural retiredness in some mens tempers ; and in others an aversion to pleasures , proceeding only of a rational estimate of their emptiness and vanity in themselves ; which may , however , much fall short of wha● the present case requires : the exigency whereof is no way satisfied , but where such a moderation to the product of a comparative judgment between the delights of the present , and those of the future state : when one so enjoys any thing in this world , as to be under the power of nothing , because of the more prevailing influence he is under from the power of the world to come : when his faith is the parent of his sobriety ; and his denial of worldly lusts flows from the expectation of the blessed hope : when , because he more highly prizes , and lest he forfeit eternal pleasures , he so behaves himself towards all temporary ones , as neither to abuse those that are lawful , nor to be abused by the unlawful ; not to exceed in the one , nor to touch with the other . thus also ought we to look upon secular honours and dignity ; neither to make them the matter of our admiration , affectation , or envy . we are not to behold them with a libidinous eye , or let our hearts thirst after them . not to value our selves the more for them if they be our lot : nor let our eye be dazled with admiration , or distorted with envy , when we behold them the ornaments of others . we are not to express that contempt of them , which may make a breach on civility , or disturb the order and policy of the communities whereto we belong . though this be none of our own countrey , and we are still to reckon our selves but as pilgrims and strangers while we are here ; yet it becomes not strangers to be insolent or rude in their behaviour , where they sojourn ; how much soever greater value they may justly have of their own countrey . we should pay to secular greatness a due respect , without idolatry , and neither despise nor adore it ; considering at once the requisiteness of such a thing in the present state , and the excelling glory of the other . as , though in prudence and good manners , we would abstain from provoking affronts towards an american sachim , or sagamore , if we did travel or converse in their countrey ; yet we could have no great veneration for them , having beheld the royal pomp and grandeur of our own prince ; especially he who were himself a courtier and favourite to his much more glorious soveraign , whom he is shortly to attend at home , could have no great temptation to sue for offices and honours , or bear a very profound intrinsick homage to so mean and unexpressive an image of regality . it can surely no way become one who seeks and expects the honour and glory which is conjunct with immortality , to be fond of the airy titles that poor mortals are wont to please themselves with ; or to make one among the obsequious servile company of them whose business it is to court a vanishing shadow , and tempt a dignified trifle into the belief it is a deity ; to sneak and cringe for a smile from a supercilious brow ; and place his heaven in the disdainful favours of him , who , it may be , places his own as much in thy homage ( so that it befalls into the supplicant's power to be his creator whose creature he affects to be ) . what eye would not soon spy out the grosness of this absurdity ? and what ingenuity would not blush to be guilty of it ? let , then , the joyful expectants of a blessed immortality , pass by the busie throng of this fanciful exchange ; and behold it with as little concern , as a grave statesman would the sports and ludicrous actions of little children , and with as little inclination of mind , as he would have to leave his business , and go play with them ; bestowing , there , only the transient glance of a careless or a compassionate eye , and still reserving their intent steddy views for the glorious hope set before them . and with a proportionable unconcernedness should they look on and behold the various alternations of political affairs ; no further minding ( either the constitution or administration of government ) than as the interest of the universal ruler , the weal and safety of their prince or countrey are concerned in them ▪ but how many under the specious pretence of a publike spirit , make it their whole business to inspect and pry into these affairs , even with a most meanly private and interested one ! watching over the publike beyond the bounds of their own calling ; and with no other design , than to catch at an opportunity of serving their own turns ! how many that stand perpetually at a gaze , in a suspenceful expectation how things will go ! either joying or hoping to behold any favourable prognosticks to the party whereto they have thought fit to addict themselves . glad , or desirous to see it ingross power , and grasp the sum of things , not from any sense of duties towards god's vicegerents ; not from love of justice , or study of publike advantage ; but that the happier lo● may befall or remain to themselves : these men are absorpt , and swallowed up of the spirit of this world , contemper'd only to this sublunary region , concorporate with the earth , so as to partake in all its pangs and paroxisms , and tremul●us motions . by the beating of their pulse you may know the state of things in this lower world , as if they were of the same piece , and had but one soul with it . let them see times and a state of things on earth suitable to their genius , and you put a new life and soul into them . reduce them to a despair here , and ( so little communion have they with the affairs of that other countrey ) the most specious inviting representation that can be made to them of the world to come , hinders not , but their hearts languish and dye , and become as stones within them . but that lofty foul that bears about with it the living apprehension of its being made for an everlasting state , so earnestly intends it , that it shall ever be a descent and vouchsafement with it , if it allow it self to take notice what busie mortals are doing in their ( as they rec●●●n them ) grand negotiations here below . and if there be a suspition of an aptness or inclination to intermeddle in them to their prejudice to whom that part belongs , can heartily say to it ( as the philosopher to the jealous tyrant ) we of this academy are not at leisure to mind so mean things . we have somewhat else to do than to talk of you . he hath still the image before his eye , of this world vanishing and passing away ; of the other , with the everlasting affairs and concernments of it , even now ready to take place , and fill up all the stage : and can represent to himself the vision ( not from a melancholick fancy or crazed brain , but a rational faith , and a sober well instructed mind ) of the world dissolving , monarchies and kingdoms breaking up , thrones tumbling , crowns and scepters lying as neglected things . he hath a telescope through which he can behold the glorious appearance of the supream judg , the solemn state of his majestick person , the splendid pomp of his magnificent and vastly numerous retinue ; the obsequious throng of glorious celestial creatures , doing homage to their eternal king ; the quick celerity of the emissitious partisans covering the face of the heavens with their spreading wings , and dispersing themselves into all the four winds to gather the elect : the universal silent attention of all to that loud-sounding trumpet that shakes the pillars of the world , pierces the inmost caverns of the earth , and refounds from every part of the incircling heavens : the many myriads of joyful expectants arising , changing , putting on glory , taking wing , and contending upwards , to joyn themselves to the triumphant heavenly hoast : the judgment set : the books opened : the frightful amazed looks of surprized wretches : the equal administration of the final judgment : the adjudication of all to their eternal states : the heavens roll'd up as a scrowl ; the earth , and all things therein , consumed and burnt up . and now what spirit is there any more left in him towards the trivial affairs of a vanishing world ! how indifferent a thing is it with him , who bears himself highest in a state of things whereof he foresees the certain hastning end ! though he will not neglect the duty of his own place , is heartily concerned to have the knowledg and fear of god more generally obtained in this apostate world ; and is ready to contribute his utmost regular endeavours for the preservation of common peace and order in subserviency hereto . yet abstractedly , from these confiderations , and such as have been before mentioned , he is no more concerned who is uppermost , than one would , passing by a swarm of flyes , which hath the longest wings , or which excels the rest in sprightliness or briskness of motion ▪ and for himself , he can insert this among his most serious thanksgivings , that while the care is incumbent on others , of watching over the publike peace and safety , he may sit still , and converse with god , and his own more sedate thoughts . how secure is he in this , that infinite wisdom governs the world ! that all things shall be disposed the best way , to the best and most valuable ends ! that an afflicted state shall never befall unto good men , but when it is fittest , and most conducible it should do so ! that the prosperity carnal appetite covets , is never denied them , but when it would be pernicious ! how calm is he in the midst of external troubles ! how placid and serene a spirit inhabits his peaceful breast ! when all things are shaken round about him , he is not shaken . he bears all sort of troubles , but creates none to others , nor is disturbed by any himself . but they that delight to see this world rolling or fixed , as may most serve their private purposes ; and have a perpetual quarrel with it , while it looks not kindly upon them . their life is bound up in it , and their pretences to another , are but the languid faint notions of what they never heartily believe nor desire . upon the whole matter , nothing is more agreeable to this great expectation , than a steady restraint , and moderation of our passions towards things without us ▪ that is , all the several sorts of external objects and affairs , that so variously invite , and tempt our observation and regard in this our present state . 2. i next add : a further congruity , if we pretend to this expectation , is , that we be not over-much taken up in minding the body . for this looks like a design ( or that inconsistent wish ) to have our present state perpetuated ; and that the thoughts are remote from us of a change for a better . as if notwithstanding all that the divine goodness hath promised concerning the future inheritance of the free and heaven-born seed , this did still lye nearest our hearts , o that ishmael might live in thy sight ! and that the belief did miserably languish with us of any better portion than what our eyes do already behold : together with the apprehension of a spiritual being in us , to be ripened into a compleat and actual capacity of enjoying what is better . it is true , that all the exorbitant workings of those meaner and ignoble passions that are moved by objects aud occasions without , and forreign to us , have the body for their first and last , their spring and source , their center and end . but thence it becomes the more proper , and requisite , that we draw nearer this their seat and center , and strike at the root ; and , in killing that inordinate love and solicitude for the body , mortifie them all at once . we are indeed so far to comply with the pleasure of our maker , as not to despise the mean abode which he hath assigned us for a while in the body . but withall , to take heed lest we so cross and resist it , as to make caring for the body our whole business : which he hath only enjoyn'd us , in subserviency to an unspeakably greater and more important business . it s health and welfare ought upon very valuable accounts to be carefully preserved by all prudent means . but to indulge its slothful desires , and comply with its licentious wild cravings , is far beneath us , a base unmanning of our selves , and would signifie as if so absurd a conceit had past with us into a setled judgment , that a reasonable immortal spirit was created only to tend and serve a brute . it is monstrous to behold , with how common consent multitudes that professedly agree in the belief of the immortal nature of their souls , do yet agree to debase and enslave them to the meanest servility to their mortal bodies ; so as these are permitted to give laws to them , to prescribe them rules of living , and what their daily employment shall be . for observe the designs they drive , and what is the tendency of their actions and affairs ( whence the judgment is to be made concerning their inward thoughts , deliberations , and resolves ) and is not the body the measure and mark of them all ? what import or signification is there in this course , of a design for futurity ? and ( which increases the folly of it to a wonder ) they can make a shift to go on thus from year to year , and take no notice of the absurdity ! they agree to justifie each one himself , and one another . the commonness of the course takes away all sense of the horrid madness of it . and because each doth as the rest do , they seem to imagine they all do well ; and that there is nothing exceptionable in in the case ; and go on * ( as the sequacious sheep ) not the way they ought , but which they see others go before them . but , if any place could be found for calm and sober thoughts , what would be reckon'd a greater impertinency , than to be at so great pains for maintaining a bodily life , without considering what that life shall serve for ? to employ our utmost care to live , but to live for we know not what ? it becomes us to be patient of the body , not fond . to treat and use our bodies as things shortly to be put off , and laid aside . to care for them , not for their own , but the works sake we have to do in them ; and leave it to them to indulge and pamper the body , who expect never to live out of it . not to concern our selves , that the circumstances of our bodily state be such as will gratifie our appetites , but answer the ends for which our maker thought fit we should live a while in the body . reckoning with our selves , we are lodg'd in these mean receptacles ( though somewhat commodiously , yet ) but for a little while , and for great purposes ; and more minding our journey , and home , than our entertainment in our inn. contentedly bearing the want of bodily accommodations , that are not easily to be compass'd , and the pressure of unavoidable bodily infirmities ; not much pitying our selves because of them ; nor deeply regretting it , if wants and pains pinch our flesh ; nay , though we see the outward man perishing , so we can but find the inward renewing day by day . 3. that we set our selves with the whole intention of our souls , to mind the concernments of the future state , the invisible things of the other world ; and direct the main stream of our thoughts , desires , hopes , and joys , thitherward . for how highly justifiable and becoming is it , that we principally mind the state and things we were made for ? we should therefore make these familiar to our selves , and use our spirits to those more noble and pleasant theams : recounting often , how unworthy it is of them to grovel in the dust , or chuse the objects of their converse by such measures only as are taken from sense . it is an iniquity which , though god may be so gracious to us as to forgive , we should not easily forgive to our selves ; that we have so often chosen to converse with empty trifles , while so great things have invited our thoughts in vain . their remoteness from sense hath little of excuse in it , and unworthy a reasonable creature . methinks they should be ashamed to alledg it , who consider themselves furnished with an intellectual power that doth , in many other instances , controle the judgment of sense , and impeach it of falshood . would we not blush to profess it for a principle , that there is nothing real that exceeds the sphere of our sense ? we would reckon it a part of modesty , not to ascribe too much to our own understandings , or presume too far upon our intellectual ability , against the judgment of sage and knowing persons . how is it then , that we think it not immodest to oppose the apprehensions of our dull and incapacious sense , to the common faith and reason of all good and wise men , that are or have been in the world , as well as our own ? if we have not seen what the state of things is in the other world , are we not told ? and have we not enough to assure us , that 't is he hath told us , whose nature cannot suffer him to impose upon us , or represent things otherwise than they are ? who else can be the author of so common a perswasion ? i● any man had been the first inventor of the opinion , that there is another state of things to succeed to this ; would he not have assumed it to himself , that he was so ? would he not have own'd it , and glory'd in it ? or would not some or other of his proselyted disciples have preserved his name and memory , and transmitted them to posterity ? could so vast a sect be without an head or master , known and celebrated among men ? less plausible opinions find some owner ; why is it not said , who was the first broacher of this ? and if we can find no other parent for it , but he who was the parent of our beings , how grateful should such a discovery be to us , both for his sake , and its own ? upon his account , we should surely think it worthy to be believed ; and upon its own , to be considered and seriously thought on , with greatest delight and sense of pleasure . many things that we reckon considerable upon much lower accounts , we so believe , as to let them engage our hearts , and influence our practice , upon much lower evidence : how intirely are mens spirits taken up many times about meaner matters , whereof they have only a ( much more uncertain and ●allible ) report from one another ? what pretence can we have , less to regard ▪ the testimony of him that made us , discovering to us things so great , so important , so rational in themselves , even though they had not been so expresly revealed ? let us therefore d●ive the matter to a clear and short issue , and come to a resolution wi●● our selves : have we reason to believe such things , or no ? if we can so far impose upon our selves , as to think we have not ; or be tempted into so abject , so unrequired , and so unwarrantable a self denial , so base an esteem of our own beings , as to account the things of this earth and present world have enough in them to answer any ends we can suppose our selves made for ; let us no longer mock the world , by pretending to believe what we believe not : but if this be our setled judgment , and we will avow and own it , that we believe these things ; let us no longer expose and make our selves ridiculous , by counter-acting our own pr●fessed belief in matters of such moment , pretending to believe , and disregarding them at the same time . 't is absurd and foolish to believe such things , and not mind them much , or not let our souls and our practice be commanded and governed by them : not to have our desires , and cares , and hopes , and joys , influenc'd thereby to the uttermost ; how rational 〈…〉 , here , to be deeply 〈…〉 by the unsuitableness 〈…〉 own spirits we defeat not our 〈◊〉 expectations ! how pleasant and delectable ( that danger being provided against ) to sit down and compare our present with our expected state ! what we are , with what we hope to be ere long ! to think of exchanging shortly , infirmity , pollution , darkness , deformity , trouble , complaint ; for power , purity , light , beauty , rest , and praise ! how pleasant , if our spirits be fitted to that state ! the endeavour whereof is a further congruity in the present case , viz. 4 that we make it our principal business to intend our spirits , to adorn and cu●●ivate our inward man. what can more become us , if we reckon we have somewhat about us made for immortality , than to bestow our chief care upon that immortal part ? therefore to neglect our spirits , con●●ss●dly capable of so high an estate ; to let th●m languish under w●●●ing distemp●rs , or lye as the s●uggard's field , overgrown with thorus and b●iars , is as vile a sl●rr as we can put upon our selves and our own profession . we should therefore make this the matter of our earnest study , what would be the proper improvements and ornaments of our spirits , and will most fitly qualifie them for the state we are going into ; and of our daily observation how such things thrive and grow in us . especially we should not be satisfied , till we find in our selves a refinedness from this earth , a thorough purgation from all undue degrees of sensual inclination and affection ; the consumption of our dross by a sacred fire from heaven , a spirit of judgment and of burning , an aptitude to spiritual exercises and enjoyments ; high complacency in god , fervent love , a worshipping posture of soul , formed to the veneration of the eternal wisdom , goodness , power , holiness , profound humility , and abnegation of our selves ; a praiseful frame of spirit , much used to gratulations and thanksgivings ; a large and universal love , imitating , as much as is possible , the divine : a proneness to do good to all ; a steady composure , and serene temper of spirit ; the repose and rest of a contented mind , not boisterous , not apt unto disquiet , or to create storms to our selves , or the world ; every way suitable to the blissful regions , where nothing but perfect purity , entire devotedness to god , love , goodness , benignity , well-pleasedness , order , and peace , shall have place for ever . this we ought to be constantly intent upon , as the business of our lives , our daily work , to get our spirits so attempered and fi●ted to heaven , that if we be asked , what design we drive ? what are we doing ? we may be able to make this true answer , we are dressing our selves for eternity : and since nothing is required hereto , that is simply impossible , nothing but what is agreeable to our natures , and would be a perfection to them ; how worthy and commendable an ambition were it to be always aspiring ? not to rest or take up beneath the highest pitch of attainable excellency in these kinds , reckoning every degree thereof a due to our natures ; and that they have not what belongs to them , while any thing of real intrinsick moral goodness is yet wanting ; and not only due , but necessary , and what we shall have need of in reference to the state we are shortly to enter upon ; that except such things be in us , and abound , we cannot have an abundant entrance into the everlasting kingdom . and should we , pretending to such an expectation , omit such endeavours of preparing our selves , it were alike thing as if an unbred peasant should go about to thrust himself , with an expectation of high honours and preferments , into the prince's court ; or as if a distracted man should expect to be employed in the greatest and most intricate affairs of state ; or an uninstructed idiot take upon him to profess and teach philosophy . therefore let us consider ; are we conscious of no unfitn●ss for that blessed state ? to dwell in the presence of the holy god ? to be associated with the h●av●nly assembly of pure intellectual spirits ? to consort and joyn with them in their celebrations and triumphant songs ? can we espy no such thing in our selves , as an earthy mind , aversation to god , as pride , disdain , wrath , or envy , admiration of our selves , aptness to seek our own things , with the neglect of others , or the like ? and do not our hearts then misgive ? and tell us we are unready ? not yet prepared to approach the divine presence , or to enter into the habitation of his holiness and glory ? and what then have we to do , but set our selves to our preparatory work ? to set our watches , make our observations , take strict notice of all the deflections and obliquities of our spirits , settle our methods , and hasten a redress ? do not we know this is the time and state of preparation ? and since we know it , how would the folly torture us , by reflection , of having betrayed our selves to a surprisal ! none are ever wont to enter upon any new state without some foregoing preparation . every more remarkable turn or change in our lives , is , commonly ( if at all ●or●known ) introduced by many serious fore-thoughts . if a man be to change his dwelling , employment , condition , common discretion will put him upon thinking how to comport with the place , business , converse , and way of living he is next to betake himself to : and his thoughts will be the more intense , by how much more momentous the change . if he be to leave his countrey , with no probability of returning ; if he be designed to a station , the circumstances whereof carry any thing of awfulness in them ; if to publike business , if to court-attendances , with what solemnity and address are such things undertaken ! how loath and ashamed would one be , to go into such a condition , being totally unapt , not at all knowing how to behave himself in it ! but what so great change as this can the nature of man admit ? that a soul , long shut up in flesh , is now to go forth from its earthly mansion , and return no more ; expecting to be received into the glorious presence of the eternal king , and go act its part among the perfected spirits that attend his throne ! how solicitous endeavour of a very thorough preparation , doth this case call for ! but how ill doth the common course of men agree to this ! who never have such matters in their thoughts ! who so much neglect not their very hogs , as they do their spirits ! 5. that we have much conversation with god. he is the only full and permanent good ; therefore the endeavour of becoming very inward with him , doth best agree with the expectation of a state perfectly good and happy . to expect this , and converse only with shadows and vanishing things , is to expect to be happy without a happiness ; or that our happiness should betide us as a casual thing , or be forc'd upon us at last whether we will or no. but since our happiness in god is on his part not necessary , but vouchsafed and gratuitous , depending on meer good pleasure ; is it our best way of ingratiating our selves with him , to neglect him , and live as without him in the world ? to keep our selves strangers to him all our days , with a purpose only of flying to him at last , when all things else that were wont to please us , are vanished and gone ? and if we could suppose his wisdom and justice to admit his forgiving so provoking contempt of him , and receiving an exiled soul forced out from its earthly abode , that to the last moment of it would never look after him , or have to do with him ; yet can it be supposed , that its own habitual aversation to him , could allow it to be happy in him ? especially being increased and confirmed by its consciousness and sense of guilt ? how can these but make it banish it self , and in a sullen enmity and despair perp●tually fl●e the divine presence ? what can in this case be more natural to it , than to give up it self to eternal solitary wandrings , as a fugitive from god ? to affect to be ever enwrapt in its own darkness , and hidden from his sight , and be an everlasting tormentor to it self ? can we be happy in him whom we do not love ? or love whom we will not know or be acquainted with ? what sure ground of hope can we imagine to our selves , that our reconciliation and acquaintance with god shall ever be brought about , if it be not done while we are here in the body ? will we be so vain , as to cherish an hope that not only affronts the visible import of god's revelation , but the very reason of things , and the natural tendency of our own spirits ? nor indeed ( if we would consider better ) can we possibly hope for what we desire not , or whereto our hearts are in an habitual disaffection , other ways than ( in the present case ) negatively ; and that our infidelity permits us not to fear the contrary : yea , and the lively hope of a blessedness in god , as it includes desire , would certainly infer that purity ( the image of his own ) that could never fail to incline our hearts to him , and which would habituate us to a course of walking with him in inward communion . and this were comely and agreeable to our pretences ; if while we profess our selves made for another state , we retire our selves from the fading things that put a vanity into this ; and single out , by our own choice , the stable good which we expect ever to enjoy . how befitting is it to pass by all things with neglect , and betake our selves hither with this sense ? lord , i have viewed the world over in which thou hast set me ; i have tried how this and that thing will fit my spirit , and the design of my creation ; and can find nothing in which to rest , for nothing here doth it self rest , but such things as please me for a while , in some degree , vanish and flee , as shadows , from before me . lo , i come to thee , the eternal being ! the spring of life ! the center of rest ! the stay of the creation ! the fulness of all things ! i joyn my self to thee ; with thee i will lead my life , and sp●nd my days , with whom i aim to dwell for ever ; expecting when my little time is over , to be taken up , ere long , into thy eternity . and since we who live under the gospel , have heard of the redeemer , of the dignity of his person , of his high office and power , of his merciful design , and great atchievements for the restoring of lapsed and lost souls : it is most agreeable to our apprehensions of the vanity of this present state , and our expectations for the future , that we commit our selves to him . that with intire trust and love , devotedness and subjection , we give our selves up to his happy conduct , to be led by him to god , and instated into that eternal blessedness which we look for . his kingdom is not of this world ( as we profess not to be ) . we cannot be innocently ignorant , that its constitution and frame , its laws and ordinances , its aspect and tendency in its self , and the whole course of its administration , are directed to that other state . he hath overcome death , and him that had the power of it ; hath brought life and immortality to light , is the first begotten from the dead , and the first fruits of them that slept ; hath opened heaven to us , and is himself ascended , and entred as our victorious triumphant captain and fore-runner . he is adorned with highest power , and hath set up an universal kingdom , extended to the utmost bounds of this apostate world , and the vaster regions of innocent and constantly loyal spirits . his proclamations are issued out , his ensigns displayed , to invite and call in whosoever are weary of the sin and vanity of this wretched world , of their alienation from the life of god , of living in the midst of death ; to joyn themselves to him , the prince and lord of life ; and be led by him to the immortal state . if the present state of things appear dismal to us ; if we reckon it a woful spectacle to behold sin and death reigning , wickedness and mortality acting their combined parts , to waste the world , and lay it desolate ; if we would deliver our selves , and escape from the common ruin ; are seriously designing for heaven , and that world in which death hath no place , nor any shadow of death ; let us betake our selves to him , enroll our names , put our selves under his banners and discipline , strictly observing the laws , and following the guidance of that our invisible lord , who will be author of eternal salvation to them that obey him ; and save to the uttermost all that come to god through him . how dear should he be to us ! how chearfully should we trust him , how dutifully serve him , how faithfully adhere to him , both for his own sake , and that of the design he hath in hand for us , and the pleasant savour of heaven and immortality which breathes in both ! but if we neglect him , and disown our relation to him ; or if we let days and years go over our heads , wherein we drowsily slumber ; roll our selves in the dust of the earth ; and , while we call our selves christians , forget the reason and importance of our own name , and think not of our being under his call and conduct to the eternal kingdom and glory . this is perversly to reject what we say ( only ) we seek ; to disclaim and renounce our pretences to immortality ; to blast and damn our own great hopes . lastly , it is congruous to our expectation of so great things after death , that we live in a chearful pleasant expectation of it . for what must necessarily intervene , though not grateful in it self , should be reckon'd so , for the sake of that which is . this , only , can upon the best terms , reconcile us to the grave , that our greatest hopes lye beyond it ; and are not hazarded by it , but accomplish't . although , indeed , nothing were to be expected hereafter ; yet so little suitable entertainment doth this world afford to a reasonable spirit , that the meer weariness of beholding a scene of vanity and folly , might well make a recess acceptable . for is it so grateful a thing to observe the confused scramble and hurry of the world ? how almost every one makes it his business to catch from another what is worth nothing ! with what toil , and art , and violence men pursue , what when they embrace they find a shadow ! to see deluded mortals , each one intent upon his own particular design , most commonly interfering with anothers ; some impos'd upon by others over-reaching wit , and all by their own folly : some lamenting their losses , others their short and unsatisfying acquisitions : many pleasing themselves with being mock't , and contentedly hugging the empty cloud ; till death comes and ends the story , and ceases the busie agitation ; that is , with so many particular persons , not with the world. a new succretion still springing up , that continue the interlud● , and still act over the same parts , ad taedium usque ! what serious person ? who that is not in love with impertinency and foolery , would much regret it , to close his eyes , to have the curtains drawn , and bid good-night to the world , without ever wishing to see the morning of such another day ! and even they that have the world most in their power , and can command what they please for the gratifying of their appetites , without the contradiction and controll of others , what can they enjoy more to morrow than they did yesterday ? or the next year than this ? is it so much worth the while to live , to see a few more persons bow the knee ? to extend power a little further ? to make another essay what pleasure sense can tast in some or other hitherto unexperimented rarity ? what more peculiar gusto this or that thing will afford ? and try the other dish ? or to renew the same relishes over again ? he whose creative fancy could make him golden mountains in a dream , create him a prince of nations , give him to enjoy the most delicious pleasures of the world in idea ; might , with some plausible shew of reason , be deem'd the happier man , than he that hath , and is all this indeed : for his toil is less , and his victories unbloody , his pleasures not so impure . however , one would think that to such whose utmost attainments end only in the pleasure of their sense , and have but this epiphonema , now , let us sit down , eat , drink , and be merry ; a little time might suffice for business of no more weight ; and that no man , after he hath once seen the course of the world , and tasted of its best delicacies , should greatly wish for a renewal , or long-continued repetition of so fulsome vanities . but the most find not the world so kind ; and are not so much exercised in the innovating of pleasures , as miseries ( changes being their only remedies , as the moralist speaks ) ; or in bearing ( more sadly ) the same every day's burden ; and drawing out the series of their calamities in the same kind through the whole course of their time . and surely these things considered , there wants not what might perswade a sceptick , or even a perfect infidel , as to another world , not much to be in love with this . for upon the whole , let but the case be thus put : is it not as good to do nothing , as to be busie to no purpose ? and again , is it not as good to be nothing , as to be , and do nothing ? sober reason would judg , at least , there were but little odds . but now ; if such considerations as have been mentioned , would suffice to state the matter in aequilibrio , to make the 〈◊〉 even ; ought the ra●i●n●l sober belief of a blessed immortality do nothing to turn the ballance ? ought the love of god to do nothing ? the desire and hope of a state perfectly good and happy , quiet and peaceful ; of living in the region of undefiled innocent love and pleasure ; in the communion of holy and blessed spirits ( all highly pleased , not in their own only , but one another's happiness ; and all concen●●ing in the admiration and praise of their common parent and lord ) ought all this nothing to alter the case with us ? or signifie nothing to the inclining our mind● to the so unspeakably better part ? methinks since we acknowledg such an order of intelligent ( and already happy ) creatures , we should even b●ush to think they should be spectators of our daily course and ( too plainly discovered ) inclinations , so disform and unagreeable to all the laws and dictates of reasonable nature ? what censures , may we think , do they pass upon our follies ? are those things great in their eyes , that are so in ours ? in lesser matters ( as some interpret that passage ) indecencies are to be avoided , because of those blessed spirits . may we not then be ashamed that they should discern our terrene dispositions ? and see us come , so unwillingly , into their con●ort , and happy state ? although our present depressing circumstances will not suffer us to be in all things , as yet , conformable to their high condition , we should however carry it as candidates thereto , studying to approve our selves ; waiting and longing to be transum'd and taken up into it . and since we have so high and great an expectation , and 't is understood and known , that the very perfection and end of our beings is no otherwise attainable , than by putting off our sordid sl●sh , and laying aside this earthly appurtenanc● ; that yet there should be so fixed and prevailing an aversion to it , is a most unaccountable thing , and one of the greatest problems in nature . i say , prevailing : for admit what is like to be alledg'd , that an addictedness to the body is by natural inclination ; ought not the laws of a sup●rior to prevail over those of the inferior nature ? and is not the love of god a higher natural law than that of the body ? to whom here our service is little , yea our disservice much ; and from whose most desirable commerce we s●ffer so uncomfortable a disclusion by the sad circumstances of our bodily s●ate ? are we more nearly 〈◊〉 to a piece of c●●y ▪ 〈◊〉 to the father of our spirits ? and 〈◊〉 , is not every thing 〈…〉 ? and obliged to 〈…〉 there , rather than 〈…〉 in●●rior thing ( at least ) ●ow n●●rly soever united ? since there can be no pretence of any such 〈◊〉 union , than o● a thing with it self ? and ●re not our souls and our bodies ( though united , yet ) distinct things ? why then should not our souls , that are capable of understanding their own interest , mind that first ; intend most their own perfection and improvement , and begin their charity at home ? it is nor strange , that what is weaker and more ignoble , should affect union with what is above it , and a spring of life to it : but when it is found burdensome , nothing forbids , but that the superior being may be well content , upon fair and allowable terms , to be rid of the burden . therefore though flesh and blood may reluctate and shrink at it , when we think of laying it down ; yet it becomes immortal spirits to consider their own affairs , and be ( more principally ) intent upon what will be their own advantage . if so mean a creature as a sorry flea , finding it can draw a suitable aliment from our bodies , affect to dwell there , and is loath to leave us ; it were a ludicrous pity to be there-therefore content to endure its troublesome v●llications , because we fear the poor animal should be put to its shifts , and not to be otherwise able to find a subsistence . 't is true , that the great creator and lord of the universe , hath not permitted us the liberty of so throwing off our bodies when we will ( which otherwise are in dignity far more beneath our spirits , than so despicable a creature is beneath them ) . and to his dispose that hath order'd this conjunction for a time ( whether we look upon it as an effect of his simple pleasure , or of his displeasure ) we must yeild an awful and a patient submission , till this part of his providence towards us have run its course , and attain'd its ends . and then , how welcome should the hour of our discharge and freedom be , from so troublesome an associate ! which upon no other account than that of duty towards the author of our beings , one would more endure , than to have the most noysome offensive vermine always preying upon his flesh . at least , ( though the consideration of our own advantage had no place with us in this matter ) the same sense of duty towards our great creator , which should make us patient of an abode in the body , while he will have it so ; should also form our spirits to a willing departure , when it shall be his pleasure to release us thence . but that neither a regard to his ple●sure , nor our own blessedn●ss , should prevail against our love to the body , is the unaccountable thing i speak of . and to plead only , in the case , the corruption of our natures that sets us at odds with god and our selves , is to justifie the thing by what is it self most unjustifiable ; or rather ( as some that have affected to be styl'd philosophers have been wont to expedite difficulties , by resolving the matter into the usual course of nature , which is ) to resolve the thing into it self , and say , it is so , because it is so , or is wont to be ; and indeed , plainly to confess there is no account to be given of it . this being the very thing about which we expostulate , that reasonable nature should so prevaricate : the commonness whereof doth not take away the wonder , but rather render it more dreadful and astonishing . the truth is , the incongruity in the present case is only to be solved by redress ; by earnest strivings with god , and our own souls , till we find our selves recovered into a right mind ; into the constitution and composure whereof a generous fortitude hath a necessary ingrediency ; that usually upon lower motives refuses no change of climate , and will carry a man into unknown countreys , and through greatest hazards in the pursuit of honourable enterprizes , of a much inferior kind . it is reckon'd a brave and manly thing to be in the temper of one's mind a citizen of the world meaning it of this lower one ) . but why not rather of the universe ? and 't is accounted mean and base that one should be so confin'd by his fear or sloath to that spot of ground where he was born , as not upon just inducement to look abroad , and go for warrantable and worthy purposes ( yea , if it were only honest self-advantage ) as far as the utmost ends of the earth . but dare we not venture a little farther ? these are too narrow bounds for a truly great spirit . any thing that is tinctur'd with earth , or favours of mortality , we should reckon too mean for us ; and not regret it , that heaven and immortality are not to be attained but by dying ; so should the love of our own souls , and the desire of a perpetual state of life , triumph over the fear of death . but it may be alledged by some , that 't is only a solicitous love to their souls , that makes them dread this change . they know it wi●l not sare with all alike hereafter , and know not what their own lot shall be . and is this indeed our case ? then , what have we been doing all this while ? and how are we concerned to lose no more time ? but too often a terrene spirit lurks under this pretence ; and men alledg their want of assurance of heaven , when the love of this earth ( which they cannot endure to think of leaving ) holds their hearts . and ( a little to discuss this matter ) what would we have to assure us ? do we expect a vision or a voice ? or are we not to try our selves ; and search for such characters in our own souls , as may distinguish and note us out for heaven ? among these , what can be more clear and certain than this , that we have our hearts much set upon it ? they that have their conversations in heaven , may from thence expect the saviour , who shall change their vile bodies ( the bodies of their ●●mil●●tion , or low abject state ) and make them like his own glorious body . god , who will render to every man according to his works ; will give them that by patient continuance in well doing , seek honour , and glory , and immortality , eternal life . they that set their affections ( or mind ) on the things above , not those on the earth ; when christ shall appear , who is their life , shall appear with him in glory . mistake not the notion of heaven , or the blessedness of the other world ; render it not to your selves a composition of sensual enjoyments ; understand it ( principally ) to consist in perfect holiness and communion with god ( as his own word represents it , and as reason hath taught even some pagans to reckon of it ) and you cannot judg of your own right by a surer and plainer rule , than that eternal blessedness shall be theirs whose hearts are truly bent and directed towards it . admit we , then , this principle ; and now let us reason with our selves from it : we have a discovery made to us of a future state , of blessedness in god , not as desirable only in it self , but as attainable , and possible to be enjoyed ( the redeemer having opened the way to it by his blood , and given us at once both the prospect and the offer of it ) so that it is before us as the object of a reasonable desire . now either our hearts are so taken with this discovery , that we above all things desire this state , or not . if they be , we desire it more than our earthly stations and enjoyments , and are willing to leave the world and the body to enjoy it ; and so did falsly accuse our selves of a prevailing aversion to this change . if they be not , the thing is true , that we are upon no terms willing to dye , but the cause is falsly ( or partially ) assigned : it is not so much because we are unassured of heaven , but ( as was above suspected ) because we love this world better , and our hearts center in it as our most desirable good . therefore we see how unreasonably this is , often , said , we are unwilling to change states , because we are unassured ; the truth is , they are unassured , because they are unwilling ; and what then ensues ? they are unwilling because they are unwilling . and so they may endlesly dispute themselves round , from unwillingness to unwillingness . but is there no way to get out of this unhappy circle ? in order to it , let the case be more fully understood ; either this double unwillingness must be refer'd to the same thing , or to divers : if to the same thing , it is not sense ; they say what signifies nothing : for , being to assign a cause of their unwillingness to quit the body , to say , because they are unwilling , ( viz. of that ) is to assign no cause , for nothing can be the cause of it self . but if they refer to divers things , and say , they are unwilling to go out of the body , because they are unwilling to forsake earth for heaven ; the case is then plain , but sad , and not alterable , but with the alteration of the temper of their spirits . wherefore let us all apply our selves ( since with none this is so fully done , that no more is needful ) to the serious endeavour of getting our souls purged from the dross of this world , and enamoured of the purity and blessedness of heaven , so the cause and effect will vanish together ; we shall find that suitableness and inclination in our spirits to that blessedness , as may yeild us the ground of a comfortable perswasion that it belongs to us us ; and then , not be unwilling , though many deaths stood in our way , to break through to attain it . finis . notes, typically marginal, from the original text notes for div a44699-e90 * mr. anthony vpton , the son of john vpton , of lupton , esq notes for div a44699-e550 v. 49. v , 27. v. 29. v. 36 , 37. act. 2. 30 v. 28. 34. ●●9 . v. 30. 31. 32. 33. 34. 35 ▪ isa. 55. v. 1. 2. 3. 4. 5. mat. 22. psal. 110. act. 2. v. 25 , &c. v. 25. 26. v. 31. acts 13. v. 32 , 33 , 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 9. plotin . en. 2. 1 , 6 isa. 40. job 27. 19 heracl . 1 cor. 7. job 20. 7 , 8 , 9. psal. 73. 20. psal. 39. 5 , 6. jer. 9. 24 , rom. 11. 36. psal. 119. 68. psal. 33. 5 2 cor. 5. 4. 1 cor. 15. 19. heb. 11. rom. 2. 7. non qua eundum est sed qua itur . sen. 1 cor. 8. phil. 3. 20 , 21. gr. rom. 2. 6 , 7. col. 3. 2 , 3 , 4. the forbidden fruit· or a treatise of the tree of knovvledge of good & evill of which adam at first, & as yet all mankind doe eate death. moreover, how at this day it is forbidden to every one as well as to adam; and how this tree, that is the wisedome of the serpent planted in adam, is that great image, and that many headed beast, mentioned in daniel and the apocalyps, whom the whole world doth worship. lastly, here is shewed what is the tree of life, contrary to the wisdome, righteousnesse, and knowledge of all mankind: with a description of the majestie and nature of gods word. by august: eluthenius [sic]. translated out of latine into english. de arbore scientiae boni et mali. english franck, sebastian, 1499-1542. this text is an enriched version of the tcp digital transcription a01210 of text s102619 in the english short title catalog (stc 11324). 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. 191 kb of xml-encoded text transcribed from 99 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a01210 stc 11324 estc s102619 99838391 99838391 2767 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. a01210) transcribed from: (early english books online ; image set 2767) images scanned from microfilm: (early english books, 1475-1640 ; 1097:15) the forbidden fruit· or a treatise of the tree of knovvledge of good & evill of which adam at first, & as yet all mankind doe eate death. moreover, how at this day it is forbidden to every one as well as to adam; and how this tree, that is the wisedome of the serpent planted in adam, is that great image, and that many headed beast, mentioned in daniel and the apocalyps, whom the whole world doth worship. lastly, here is shewed what is the tree of life, contrary to the wisdome, righteousnesse, and knowledge of all mankind: with a description of the majestie and nature of gods word. by august: eluthenius [sic]. translated out of latine into english. de arbore scientiae boni et mali. english franck, sebastian, 1499-1542. 172, [4] p. printed [by the richt right press], [amsterdam] : in the yeare, 1640. august: eluthenius = sebastian franck. translation of: de arbore scientiae boni et mali. place of publication and identification of printer from stc. cf. folger catalogue, which gives signatures: a-l. reproduction of the original in the british library. eng tree of life -early works to 1800. man (theology) -early works to 1800. a01210 s102619 (stc 11324). civilwar no the forbidden fruit· or a treatise of the tree of knovvledge of good & evill, of which adam at the first, & as yet all mankind doe eate deat franck, sebastian 1640 36327 53 0 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-01 pip willcox sampled and proofread 2007-01 pip willcox text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the forbidden frvit . or a treatise of the tree of knovvledge of good & evill , of which adam at the first , & as yet all mankind doe eate death . moreover , how at this day it is forbidden to every one as well as to adam ; and how this tree , that is the wisedome of the serpent planted in ada is that great image , and that many headed beast ; mentioned in daniel and the apocalyps , whom the whole world doth worship . lastly , here is shewed what is the tree of life , contrary to the wisdome , righteousnesse , and knowledge of all mankind : with a description of the majestie and nature of gods word . by august : eluthenius . translated out of latine into english . printed in the yeare , 1640. chapter i. what is the tree of knovvledge of good and evill . i will not much contend with them that would have the tree of knowledge of good and evill , acco●ding as it is in the scriptures to be a naturall tree , which being planted in paradise , had that nature devinely given unto it , that who should eate thereof , their eyes should be opened to view themselves , and they be made gods , and so know both good and evill : perhaps god would teach adam both inwardly and outwardly , and what hee forbad or taught him inwardly in his heart , that he would propose outwardly to his eyes for greater testimony : but yet i desi●e of them , that they would grant this unto me , that as the thing was done outwardly , so the same to have happened inwardly in the heart of adam , that there hee was tempted by the seed of the serpent to have the guiding of his owne will and nature , not to be so void of knowledge and action , as to be subordinate unto god . that i should so thinke , two reasons or causes doe especially move mee . the 1. is , that the seed of the woman was to breake the head of the seed of the serpent ; but as a naturall and living serpent , whose head was broken , of that seed we doe not reade of any : but as even then the seed of the woman was spiritually in the heart of adam , so in the same manner was the seed of the serpent , for man at the first was created good , not of god but of nothing , and for that cause doth he turne himselfe alwayes from god , and bend downewards to his owne nothing and vanity againe ; which nothing i with the auncient fathers , but especially taulerus , doe judge to be sinne , satan , death , & hell ; and this perhaps was that devill , inhabiting in adam , as also in lucifer . the other reason is this , which the scripture doth testifie of the citie of god and the heavenly ierusalem , that paradise to be in us : but god alone and his omnipotent word is our paradise , the tree of life , and the temple wherein we inhabit , walk , serve , pray , &c. as wee are on the other part the temple of god and his paradise . in like man̄er the beast ( which even now the whole world both great and small ) doe worshipp in their hearts , of which the scriptures make mention in the apocalips , as also the tree of knowledge of good and evil is in us , for the exterior world , & whatsoever outwardly is to be seene or is done , is onely an accident and a certaine signifying figure of the true and interior nature : and there is nothing true in all those things which are seen with the eye , that is substantiall ; for it behoveth that the forme of this world perish , because it is nothing else but an imaginary world , and a figure of the right true eternal and by it selfe the constant world ; therfore it is expedient that all these things in their course be done over againe , which throughout all the bible are related outwardly and significantly to have beene done , and yet to this day after their manner , the historie of the bible , moyses , and the prophets , are spiritually and truely of force , but all things are brought into the truth by christ , and it it is expedient , that all the prophecies , which have been from the beginning of the world , which god hath spoken by the mouth of his saints , be againe reiterated : therefore that tree was nothing else then the nature , will , knowledge , and life of adam , whereof he ought not to eat . that is not to attribute any part of it to himselfe : but freely and willingly submitt himselfe to god ; and know nothing but what god would know in him ; doe nothing but what god would doe in him ; speake nothing but what god would speake in him , &c. whereby without any impediment god might exercise his kingdome , will , nature , and power in him , that being void of will , wisdome , and knowledge , he might have nothing of his owne , or arrogate any thing to himself , this god would , this was pleasing to him , and thus he commaunded . to this opinion the german divinity ascents : theologia germanica , 3470. cap. which saith that this tree is nothing else but our owne will & knowledge , of which alone in the earthly paradise of the world of our hearts , we are not to eate , but acount it is forbidden , unlesse we desire to dye , or eate death from it . and now when adam was fallen , and had eaten of this tree , then was it planted in his heart , & the same was derived into all his boughts and fruit , so that the same case , word , precept , and interdict , is common to all his posterity , we all have eaten death , vvhosoever are in adam , and this uncorrected poyson have vve received from the serpent , being evill egges of an evill bird . hence may every man easily perceive , hovv each man is the greatest enemy to himselfe , and vvhat hee ought to esteeme of himselfe , his vvill and understanding , vvisdome and knowledge , since it is the counsell , seede , wisdome , knowledge and head of the serpent , which by christ is to bee broken in our hearts : it behoveth that all things ( which circumcision in the old , and baptisme in the new covenant doth signify ) which are hereditary and naturall from adam should dye in us : that we should labour to unlearne , and put of all things , as if they were death and the devill ; that is our will , wisdome , and righteousnesse , &c. with which as with figleaves adam strove to cover himselfe : for this is sinne , and the stinge of sinne and death , that is to eate of this forbidden tree , and to arrogate any thing to a mans selfe , as his will , nature , and understanding , or himselfe ; but alas , alas who knowes this , or beleeves this , who abandons or is weary of his owne will , understanding , or knowledge , when will men give a farewell to them : give a farewll say j , why every one delights himselfe in his own imaginations , & sweetly slumbring recreats his soule in his own wisdom , knowledge , workes , &c. the tree is fayre to the eye , and pleasant to the tast : here all mankinde as adam himselfe doe taste death ; but yet no man knowes , no man thinkes of this , but every man judgeth it to be right , and the flesh esteemeth it to be the tree of life . that is to follow its owne pleasure and opinion of good , which is false : to know much , to finde out much , to learne many sciences , and finally to become a god ; neither doe any consider , that this was adams estate and morsell , that bitter morsel of death . how doe we speake and talke of adams misery , and yet not marke that the same is fresh in us ; we can talke of his eating , and wonderfully detest it , when notwithstanding we doe the same that he did . o man , who art thou that thus preparest a staffe for thine owne shoulders , and pronouncest a sentence against thy selfe , while thou condemnest thy father adam , and yet considerest not that thou thy selfe art ensnared in his nett . here propound and consider what our will is , our knowledg is , our wisdom is , &c. in which wee so insolently boast our selves , yea and by which we imagine and suppose that we can come unto god , when notwithstanding it is nothing , nothing else but death it selfe , and the bitter fruit of the forbidden tree . is there any amongst all men who understand this ? who can away with this ? to deny , put off , fearefull to rest in their owne will , wisdome , knowledge , &c. no : doe not most chuse and extoll them as true gold and eternall life , when notwithstanding they are nothing but eternall death . chap. ii. why the tree of knovvledge of good and evill is mortall & forbidden . this may be easily answered by that which hath beene before related . god ( as right it is ) would be in us both lord and master ; and in the same , will worke , doe love , omitt , thinke , &c. therfore should we be free from al these things of this kind : so that we should know , or doe nothing , but what god himselfe would know and doe in us . which reason even against its will , doth confesse to be equity to him that concludes and proves it by trueth ; for what is more equall then that the potter have so full a dominion over his pots , that none of them challenge any the least authority to themselves , since they were not their owne makers ; the same is our condition : god alone is called the god of understanding , knowledge , wisdome , &c. wherefore hee alone will know all things in us , and by consequence nothing but himselfe ; if therefore any man will taste of the forbidden fruit , and so know himselfe , be made a god , be of himselfe , stand upon his owne bottome , and so be his owne god ; it is necessary that together with lucifer , he fall into the hell of death , and like the dragon be cast downe from heaven , because the fruit of that forbidden tree is death . wherefore god would know onely himselfe in us , and for that cause would have one to know no other science , esteeming this only necessary to life : and will teach the same to us , it so be we will obediently attend him : that is know onely god , praise him , pray to , and heare him , which things i say he himselfe would worke in the obedient : for this cause the wise man saith : ( wisdom 5. ) lord to know thee and understand thee is all righteousnesse . in which hee justifies many , and by consequence much more his owne : let not the wise man boast himself in his wisdom , nor the strong man in his strength , but in this let every man boast that he knowes me , isay . 53. ier. 9. which thing god by the mouth of his owne christ , ioh. 17. calleth eternall life ; for from this knowledge , roote , and tree of life , proceeds all whatsoever can be called good or is truely good ; this is the onely and true key of david , which so openeth that no man shutteth , &c. chap. iii. of the abuse of all things , hovv all things are unclean to the unclean flesh : yea those things which in themselves are cleane ; and wherfore that curious flesh desireth to know much ; and on the contrary , how men ought to know nothing but god , and for god , and use all things in god . that lost nature of man , who in the scripture is called the flesh , is an instrument so impotent to al things , so vile , & obscure , that it knows neither to have , speak or doe any thing , but abuseth and defileth it by touching , because he converts all things ( which are from god , in whom truely they are ) to himself as his proper owne : although hee ought never to be his owne . no not in that which is his owne , but therein to bee subiect to god . neither ought he to challenge to himselfe that wisdome and knowledge that is in him ; but to have all things ●●se in his god , as if he himselfe had them ●●●t . but this he doth not ; but arrogates ●●mselfe to himselfe , and will needs be , ●●ve , and know himselfe , and this is the fall ●nd degeneration of adam , and his posteri●● , in , and with all things with them . againe , the true and onely use with , and ●n all things , is thus : god would that adam ●hould know nothing but what hee would ●now in him , should be nothing but what ●e would be in him ; should doe nothing but what he would doe in him ; should have nothing but what hee would have in him ; this would not adam , but all those things ●e arrogated to himselfe , as his owne , or ●ather he himself would be all these things ; this is the fall of adam , and the abuse of all ●hings in all things , by all mankinde , to the ●nd of the world . the abuse is , i say , to arrogate any thing to mans selfe , as his owne , & not to possesse the same freely , as though he had them not ; but to steale and use them from god , in and ●o himselfe . as for example : if having money , wife , children , knowledge , life ●t selfe , yea my selfe , i challenge these to my ●elfe as my owne . but since god exacts them , if followes the i would therfore detaine them , and as mu●● as in me is , not yeeld them unto god , b● knitt my mind unto them , that i may keep defend , and never losse or forsake them ( when notwithstanding they are gods an● not mine ) this is the fall of adam and b● theift , being the abuse of al things inbred i● the flesh : untill man be translated into ● new kinde of estate or condition , wherefore it is behoovefull that we be borne a new● doe vomitt up the fruit of the tree o● knowledge of good and evill : and al● these things which wee having stolen from god as theeves , doe challenge to our selves and so forgetting them restore them again● to god ; this truely is the resurrection and conversion of adam ; and by this meanes alone shall the fall of adam be repaired & amended . therefore the true and onely use of all things , knowne alone to the regenerate and new man is this : that i be altogether free from all things , and alone subiect to god : and being void of name , will , and knowledge , &c , remaine nothing in my selfe , no● vindicate , deliver , or claime any thing to my selfe ( because whatsoever i have , am , know , doe , &c. all are of god , ) no more then the cow doth for her milke , the tree for it fruit , the bird for its long ; but wholy referring all things to god , and have know , doe ●ove , and be nothing but in him ; thus the redeemed , free , and perfect christians , have , know , doe , &c. all things they possesse , wife , children , life , knowledge , wisdome , substance , &c. yea and themselves altogether freely in the lord : neither doe they attribute any thing to themselves ; even as if they were nothing , had nothing , knew nothing ; for they know that god it is , who is , hath , knowes , and doth all those things which they are , know , or doe ; so the christian hath his wife in the lord , that is doth not challenge her to himselfe as his owne , but freely designeth her to god , whose she is , and from whom she is lent unto him , whom he is willing to restore whensoever it shal please god to requir her , & as he never challengeth her to himselfe as his owne , even so he ever enjoyes her in god , and in , and for god , loves her ; this paul & david calls it , to sing , rejoyce , marie , & have in the lord : that is to reduce all things unto god , in him , know , love , have , bee , doe all things , neither detract any thing from god as my proper owne and right . and whosoever have not thus their knowledge , wife , children , and themselves in the lord , they offend in this : because they love them , it being a carnall love out of god ; and so farre are all things unclean to the unclean , that even his prayers are sin unto him , yea his praises of god , fasts , orations , supplications , god despiseth according to the prophet : and although hee be bountifull to the poore , yet he doth it in vaine . breefly , what he doth , he doth it in vaine , it is not pleasing but displeasing unto god : whether hee love or hate his wife , children , and neighbours , whether hee chyde or pray , all things are uncleane unto him , wife , children , feilds , lands , money , povertie , riches , fame , infamy , life , deathknowledge , learning , yea god himselfe . and lastly , he is unfitt for any thing that is good . by himselfe , he is evill , sinfull , and nothing . and what shew of goodnesse soever is in him , it is stained by an hypocriticall eye and affection ; therefore it s no matter what he hath , knoweth , or doth , hee is a vessell of no price , an evill tree ; unprofitable for any good worke , since both his mind and conscience is depraved . therfore before al things it is necessary , that with nicodemus they be born again , that al things with them may bee ●n new unto them , the flesh must be changed into the spirit , & so cease to be flesh . for it is so impure and every way desirous of its owne gaine , and so infected and depraved with the poyson of sinne , that it draweth all things to it selfe , seeketh it selfe in all things , and arrogateth that to it selfe as its owne , which it knoweth , loveth , or doth , and hath all things under a false pretence , & out of a love to it selfe . neither doth it love any thing but what is pleasant and profitable for it selfe . but a christian loveth an unprofitable , sicke , and loathsome wife for god , and hath her not for his pleasure or profit only , but for gods will & pleasure . the naturall and fleshly man doth nothing but out of a love to himselfe , and whatsoever he doth , he hath an eye and reflecteth upon himselfe , and in what he sees , he can finde to delite himselfe in , he is willing to meddle with that . hence it is that the house of sorrow , poverty , banishment , troubles , sicknesses and reprehensions , and whatsoever hee sees harsh unto him , he hates no lesse then the devill doth the crosse of christ jesus ; but whatsoever is excellent , great , pleasant , bewtifull , &c. to this he cleaves as fast as the clay to the wheele ; whereby he may enjoy what he saw and desired in them . breefly , he doth nothing but out of a love to himselfe , and in what he doth hee challengeth the chiefe part to himselfe ; i say , that in all his actions both with god and man , he respects nothing but his owne profitt and pleasure , which if he be deprived off , he looseth his cheerfulnesse and alacrity of spirit , and becoms sorowfull & desists to worke any further , what therefore can be done by such a man as this but what is uncleane . but the regenerate man being borne of god ▪ doth quite contrary in all his actions , he is desirous of the common profitt , being altogether so affected and disposed as god his father ; he doth nothing but most freely subiected unto god , suffieth him to doe and care for all things in him ; so that it followes that in this man is the meere nature & work of god ; and he or rather god in him repaires to the humble poore , sicke , and to those that are in the house of sorrow , to help and comfort them : by whatsoever god hath either given him , or doth work in him as his substance , milke , and consolation , and in all those things he lookes upon no other thing but only god ; who rather in him only lookes upon himselfe ; neither is it the man , but god in the man , who communicateth to other necessities , loves , prayes , heares , worshipps , honours , wills , and possesseth . thirdly , adam would know , and therfore labours for much knowledge , and so eates of the forbidden fruit , that he may live and become a great one , even god ; and for this only end the whole world now a dayes applies it selfe to all studies ; because it desires not to dye in obscuritie and oblivion , but to live and florish , not in the lower degrees of estimation , but in the chiefest seate of reputation and honour , and with all to know all things that possible it can , that so it may be made famous , and thereby be glorified and delighted therein ; wherefore every day he works more and more to encrease his knowledge , by which he may be more and more emminent , greater , and more like unto god ; that if it were possible to know more then god , that with lucifer be might be equall with him ; but that this ambition was the fall of lucifer no man will consider ; but every man in those prosecutions , disputations and studies for knowledg seeketh for life , when indeed there is in them nothing but bitter death ; which both in lucifer , as also in adam most manifestly doth appeare . truely it is a wonder that of this forbidden tree of death ; every man should be so much desirous to eate ; gods will is that we know nothing , but what he will know , write , and teach in us ; and that being void of all knowledge , prudence & wisdome in our selves , wee become fooles , wee remaine under him as fooles and babes ; but we busie our selves about the obtaining of many thousands of sciences , and treasure them up unto our selves , as if in them our life consisted , that like to god wee are ignorant of nothing , and all flesh desireth rather to be like unto god then to christ . but on the contrary , gods will it is , that before this bee , we as christ was , be deprived of every thing that is our own , and be wholy subiect unto him : have , know , doe , love , bee nothing , but what god hath , knowes , doth , loveth , is in us ; for by this privation and denyall , will god draw us unto himselfe , make us like god , and teach all men wisdome in him , and not out of themselves . therefore the knowledge of christ in men is quite contrary unto this ; for hee hath knowne nothing , doth , or wills to know nothing , but onely god , this is his rejoycing , for this only cause doth hee learne sciences , or rather doth god in him ; and to this with all his endeavoure and strength doth hee apply himselfe : that as in adam hee was made something , even so in christ and with christ he may be brought to nothing againe ; and all his knowledge and sciences , even as it were foolishnes & deadly poyson , he may vomit up againe , & esteem as nothing ; that he may wipe out of the tables of his heart all human arrogancie , having action , knowledge and science : to the end that nothing may remaine there , but only that which god teacheth and by his owne finger writeth . breefly , a true christian is a certaine bare naked thing , who with socrates knowes nothing but this , that he knowes nothing ; in these blessed and unknowing fooles , god will know all things , if so it be , man know how to empty himselfe , and to cast away the basenes of his old ragges ; but the fl●s● for this onely cause doth learne that it may be something , or rather be all things , know , have , and doe all things ; wheras the spiritual man learnes only for this cause , that befor god he maj be made nothing to himself ▪ & all other creatures whatsoever , that thereby god may be all things in him : know , have , doe , love , and live in him ; this is behoovefull to bee knowne ; this is the true use of all things , and for this only end ought we to labour to know any thing . but every fleshly minded man , who belongs to the kingdome of satan , and lyes captrivated under his power , thinkes farre otherwise ; and defendeth quite contrary ; and therefore is in the sight of god foolishnes , wickednes , sinne , and satan ; from whence it is that he esteemeth their wisdome to be foolishnes , their life to be death , and righteousnesse sinne , accounting their love no better then hatred . fourthly , the naturall man hath many goods , wife , children , life , riches , knowledge , wisdom , will , glory , honour , name , and all things as his owne proper , these he arrogates to himselfe ; to these he applies his minde ; these are pleasant , profitable , and deare unto him . but if they be taken from him , and god exact his owne , then the theefe appeares , neither will hee willingly send them againe : he turnes himselfe , and seeketh for all safegards and wayes of escape , and means whereby he may retaine them still , and award god the proper owner of them , who now exacts them of him : the whole world lyes sick in this misery , and those things that are gods , are abused by men . and what is common to all , or rather accommodated from god , he labours as much as in him lyes to make it his owne , and whensoever hee is to restore it againe , he doth it very unwillingly . but if it be so , that that which he hath stolen from god , is now no longer profitable or delitefull unto him , he then surrenders it of his owne accord . and if it so bee , god giveth it againe into his own bosome , and if it be gods will , hee shall retaine it longer , yet will he not retaine it , if he be able to resist it , by compulsion ; if hee have it , it is with great resistance , so that before god he rather wilfull casts them away , then retaines them . so is it that the flesh , which hath all things out of god , offends in all ; and because it apprehends al things out of god , it necessarily followes , that although it have all things , yet hath it nothing . for what can it have who wanteth god , the essence of all things , and in whom all things subsist : surely they can be no other then like tantilus sicicus , & medeas . again , what can he want who hath god , and in him all things , since that god is all in all . hence it is , that often times those that seeme to have all things , have truely nothing , and those that have nothing , may truely be said to have all things . on the contrary , the new man hath nothing but only god , wherein he can glory ; neither doth he any way claime any thing to himselfe but god ; as for that which god gives him , he useth it for gods sake as his guift and reward , ready to render it every moment , as it shall please god to exact it ; for he can willingly restore that which he did never claime as his own , but as god did give , or rather lend it unto him ; so that he willingly permits god at his pleasure to assume it from him . breefly , he useth all things as the traveller doth his inne , or a freind money , committed to his custody , ready every houre to restore it back . this paul tearmes so to have any thing as not to have it , or as though thou hadst it not : ( which in the eyes of the world is accounted meere folly ) that is that thou arrogate nothing unto thy selfe ; offend in nothing willingly , forsake all things and with god ( as a true wife with her husband have all things common ) wife , children , money , life , and all things else he loveth in god , and for god ; and therfore keeps them , loves them , hath them , and takes them as lent from god ; ready to yeeld them to god againe , whensoever he requires them ; all the guifts of god , as wife , children , and all other things he loveth only for the givers sake , & the giver above all his guifts ; and although some things are contrary to his nature , as the crosse , death , exyle , &c. yet hee loveth all things alike , and this it is to have , know , love , and marie in the lord . but the world and worldly minded men , are carried headlong unto the guifts of god , as the sow unto the dunghill ; never doe they any whitt respect the giver but the guift ; with the which they committ adultery , challenging by right unto themselves ; and so long as it is either pleasant or profitable unto them , so long they dearely esteeme it : and willingly will not permit god to have it againe ; whatsoever is contrary unto them therin , that they unwillingly suffer , though it come by divine providence ; unto them ; for incontinently they looke about them which way they may pull their neckes out of the yoake : and therfore whatsoever they undertake , doe , speake , &c. that they altogether abuse ; and in the abuse it is altogether unfitt for any good : untill they cease to be that which they are , and being translated into christ , become in him new creatures . here it will availe nothing to patch up with god , for if thou stopp one hole , or fill up one crevist , an other will presently be made ; therefore it is necessary that men be borne againe , and altogether forgett this tree of knowledge of good & evill . and breefly , be quit contrary to what he is or hath beene . he is flesh born of flesh unto death , and therefore it is behovefull , that he be made spirit borne of spirit unto life . which before he bee all things are uncleane unto him ; as he is himselfe , although all things in themselves are very good ; yet are they perverse & evill unto him , as all things seem blew to him that lookes upon them through a blew perspective : all things degenerats into the nature of the possessor , and therefore all things by adam are made vanity , although by themselves ( as ever they have beene ) they are good : for all foode is savory according to the pallet & temperature that receivs it : even so is every thing according as he that possesseth and hath it , is cleane to the cleane , uncleane to the uncleane ; it cannot be otherwise but that all things be unjustly done , loved , prayed for , knowne , and retained ; which an unjust man doth love , pray for , know , and retaine , as the very words themselvs declare ; for how can it be that a wicked man can doe any thing justly , a foolish man speak any thing wisely , an unclean man doe any thing purely , a lying man speak any thing truely . fiftly , the naturall man , as before hath been said , is flesh , borne of the flesh , altogether of an uncleane nature , perverse , & adulterous , the servant of satan sprong of the seede of the serpent , seduced and turned away by his word , and the tree of knowledge ; & so infected with poyson , that betwixt lucifer and adam there is no difference : for as al true christians are of christ the sonnes of god , gods & god himselfe , so are all the sonnes of the devill , the devill , being of the same kinred & ofspring , appertaining to the same kingdome and covenant , as princes and subiects to the same , being al in the same estate of condemnation , neither is there any remedy to prevēt this jayle ; but that a man put of the old man , so as he be no longer man , but a new offspring & creature born of god . hence we may easily gather what is the naturall prudence , justice & knowledge of man , to witt , foolishnes , sin and enmity unto god ; because that all flesh is an enimy unto god , freinds unto satan , and altogether of the same witt , nature , wil , & birth , & as it were his flesh & blood ; in so much as he is nothing but an enimy unto god ; can perceive nothing that is divine ; would be nothing but with out god , or rather his own god . attributing all that is good to himselfe , as adam and lucifer did , the father of the flesh ; these are the fruits of the forbidden tree . but the christian is borne of god , is a spirit and life , altogether of divine nature , and nothing else but the jmage of god ; or if you wil a visible and corporal god ; who being made one with god , is of the same nature : rich in love , desirous of the common profitt ; attributing nothing to himselfe ; like to god ; free , strong , void of proprietie , ambition , and anger . breefly , or in a word , whatsoever can be said or may be said of god , may in its kinde be said of the true christian , since now it is not , he that lives but christ lives in him : not now he is any thing , but god is all things in him : that is , whatsoever he speakes , teacheth , hath , wills , &c. and although they unwillingly carry the old man about them , yet never doe they live unto him , but alwayes contrary , earnestly endevouring themselves against him , untill they have quit put him out . therefore to conclude this chapter , the true use of all things is knowne only to the sincere christians , and the abuse to the naturall man : not yet justified , living in himselfe : who can neither use , speake , teach , doe , love , know , have , or not have any thing truely ; but with all hath a defiled , both conscience & minde . hence it is that he is altogether unfitt for any good work , like a black collier ; and in all his actions like a stage player , foolish , blinde , dumb , deafe , abscene , and wicked . in a word , whatsoever evill man hath , or title can be invented , it 's proper unto him , untill he returne from the tree of knowledge of good and evill ; unto the tree of life , and eating thereof , and he be delivered from the kingdome of darknesse into the kingdome of light : otherwise the flesh doth alwayes retaine its proper nature , and hath in all things a false and ungodly cause and end , for which it doth every thing that it doth . in a word , he altogether aimes at himselfe , yea under a pretence of god ; although he thinke himselfe to know , love , and desire god only for god , without any respect had to himselfe . no man hath yet truely learned to know himselfe , the flesh being so cunning and craftie to excuse it selfe , no man knowes whether or no hee sinnes in all his workes , so unsearchable is the craftines of the heart ; yea no man truely understands , that in all his works , as in his loving , doing , speaking , knowing , praying , giving , willing , having , possessing , &c. he mortally sinnes , untill he be redeemed and pulled out of the dregs of adam , & translated into christ , he become a new creature ; of which things reade paul & boch●us , de consolalatione philosophiae , the third booke and the tenth proofe : how we must live unto god , and so be made blessed in him . chap. iv. hovv man being of god could sinne ; and what it was that moved him to sinne . adam was not taken out of god , or made of a spirit , but of nothing of the earth ; if he had been taken out of god , he could never have fallen by sinne ; as those that are borne of god cannot sinne , jo. 3. but god created him of nothing , and then left him to himselfe and his owne arbitrament whether he could returne to his owne nothing againe , or according to the order of his kinde be drawen unto god . sinne in man and in the devill is nothing else but that they doe avert themselves from the condition of their creation , and that which they are unto their vanity and nothing againe ; the essence of man and satan is very good , put this is their nature acquired in their fall , that they strive to be not that which they are , to wit , nothing , but that which ●hey are not , & so doe turn themselv ; frō as if it so were , that that nothing of theirs were something in it selfe . this is sinne , this is that devill in all our hearts , which stirreth up all sinne in us : for as soone as adam by the instinct of the serpent fell away from god , and returned unto his nothing again , he was indeed made nothing : which thing satā , who before had fallen into his nothing , did spinne and weave into the heart of adam , by the externall obiect of the tree ; and he made the fruit of the tree so pleasant to behould , that no sooner they beheld it , but they were inflamed with a desire to eate of that fruit ; for which cause it is written ( ier. 9. ) that death enters in by the windowes , that is by the sight of the eyes . and this moved the schoolemen to define sinne to be nothing , that is , no creature of god : neither that death which it produced : both which came into the world by the malice of satan ; & for the same cause sinne brought man back againe into his first nothing ; wherefore the devill and adam are run out of the sight of god ; he not acknowledging them for his owne : neither having any commerce or societie with them : so long as they doe not acknowledge their vanity ; therfore since man by sin is made nothing before god ; and yet will not acknowledge himselfe to be nothing , but even then esteeme himselfe to be something , it is necessary that so long he be expelled out of the presence of god , till he be made nothing in his owne heart : then doth god love his hand , and creates him againe of nothing : for god knows not how to create any thing of somthing , but of nothing , for that is his nature : he that yet is not nothing , hee cannot hope that he shall be something ; wherfore behave thy selfe to godward quietly , like a livelesse trunke , as thou didst in thy creation : suffer god to doe ; fast , feast , and rest , and doe thou nothing at all ; least it happen that thou be taken with a desire of the forbidden tree , or any other thing ; or esteeme thy selfe to be something according as the law commands , yet doth it not cease to curse and condemne us , untill it hath brought us unto that spirituall sabbath ; that so forsaken in our selves , we doe no more worke to our new birth then wee did to our firs● creation , but only suffer ; so that our actions are only to doe nothing , and bee like a stone or trunke ; for this desire to be somthing is alwayes that which brings to nothing . chapter v. wherfore the tree of the knovvledge of good & evill was created , then forbidden to adam , and now to us , since god knew that both he & we should eat death from the same , and what is that tree . wherefore was adam and eve forbidden this tree , seeing to know evil● is not evill , but to doe evill . if adam had not knowne good in himselfe , god had beene alone good in him , and he had not arrogated any thing to himselfe , but had beene as free from pride therein , as a bird is in her song , a horse in his strength , a cow in her milke , and a tree in its fruit ; but assoone as he knew good , and considered it what it was ; as a bewtifull woman doth her bewtie , he arrogated it to himselfe , and therein became a theefe unto god . this god foreknew , and therefore was unwilling that adam should know good , that so he might walke in his innocencie , and be ignorant both of good and evill : for this cause god said unto him , thou shalt not eate of it , as if he had said beware , least thou thy selfe desire to know what is good or evill ; but suffer me to be all things , and be thou quiet in all things , that that good which i am , and desire to worke alone , i may worke it in thee , to my owne praise in thee , according as i doe it in the rest of the creatures ; and thus hee was forbidden to know evill , for god knew , that assoone as adam had smelt what evill was , it being of its owne nature , like to him nothing , would be pleasing to him , and so it would come to passe that he would desire and affect the same . besides this another evill hath rises from hence , that that evill which man according to his nature delighted to doe he denyeth that he hath done it . thus pulling his owne necke out of the yoake ▪ he accuseth the serpent that it was done by it . againe , the good which god doth in him , and which is not his owne , he falsly contendeth that he hath done it himselfe being deceived with a presumptious opinion of his owne power and strength ▪ this being the perverse estate and condition into which adam did fall willingly ; therfore after that adam was fallen into this perverse wisdome , by eating of the forbidden fruit , and his own arrogancie , he was so depraved , that whatsoever hee thinkes , speakes , or doth , is displeasing unto god ; and we all in him have eaten death , and fallen into the same estate and condition ; but after we are raised from death , and redeemed from it againe , by means of christ , there is the same reason that the tree of knowledge of good & evill , should be also forbidden us , least afterward wee fall into the same estate againe : wherefore the next way of comming unto god is this : that now adam with all his children abstaine from this tree , that is , deny it , vomitt up the forbidden fruit , and repent himselfe of his wit , as if it were foolishnes . but when we eate of the forbidden fruit or tree , god forgives us , but upon this condition , that for ever afterward we fast , and alwayes repent our selves of our first eating . this tree is planted in every one of our hearts , & is nothing else but our own witt , reason , flesh , knowledge , and will , to which as long as we adhere , and are not made foolish in our selves , and as little children , we can have no pardon from god ; wherefore we must either abstaine from this wisdome , and become little children againe , or else want god ; and that prohibition of god , eate not of the tree : if thou doe thou shalt dye ; is the same with that saying of christ , except ye renounce your selves , and hate your owne life , ye cannot enter into the kingdome of god ; for what was spoken unto adam , the same also was said unto us ; neither is our estate to be amended any other wayes then that of adams ; the hearts of all are like to a vessel which smels of that matter and meate which adam did first power into it . therefore as adam declined from god and inclined towards himselfe , and made himselfe as it were a wise deaster , and admired himselfe like a little god , the same is also fresh in every carnall heart . now therfor , we must labour as it were to goe backward , and that inbred witt of adams is to be rejected & esteemed of us no otherwise then foolishnes . here many things are to be unlearned , and this we are to learne & know , that all our conceit & opinion of wit is foolishnes , and that which seperates us from god , and hinders us so that we cannot attaine the true wisdome indeed ; and we must labour to be freed from the bondage of our selves . and to this worke we should all apply our selves ; to wit , quietly to rest our selves , not in knowledge , but in god known ; and so affect knowledge only as an index , which only shews and paints out god unto us , and is of god ; that is the fruit of the tree of life , and not of the tree of knowledge of good & evil ; to wit , that we permit god to be , know , love , & have all things in us , so that he speake , worke , know , and love in us nothing but himselfe , when , where , and wherefore he will . julian th' apostate ignorant of this secret , against whom civill writes , was greatly offended at this : that god would have man to know neither good nor evil , or rather that he would have man to have , teach , be ; and will nothing at al , &c. he ( i say ) was offended at this . but if the matter be brought unto the light of truth , we shall finde that all this happened because of us : even as a father forbids and detaines a sword from his son , knowing that if he had it , he would hurt himselfe upon it , or otherwise abuse it ; in the same manner god denyed unto adam , and also unto us , that tree of knowledge , for our profit and good ; neither did hee envy us therein , but only did it to prevent the future evill , into which he foresaw we should fall ; for he knew that assoone as adam , like god should know good and evill , hee would challenge the same to himselfe , & desire to be his owne god ; otherwise god had not cared though adam had eaten of that tree for satiety . for assoone as adam had eaten of it , there followed thereupon selfelove , and arrogating all things to himselfe , praise , and all other vices . so god in all his commandements hath respect not so much to himselfe as to us and our salvation , which not he but we enjoy : as iob himselfe doth manifestly confesse , that god is neither hurt by our sinns , nor profited by our righteousnesse , but still remaineth an eternall , perfect , and impassible god , to whom nothing can be added or any thing detracted ; though we try , yet can we not make a heaven , neither put the sunne out of them ; nor dry up a fountaine ; but all these things remaine in the same estate and condition wherein god hath placed them : he that assumes to throw a stone against heaven , it will fall upon his owne head , therefore we can make god neither richer nor poorer , greater nor lesser , no he is no way advantaged by us , though we all adhere unto him ; only he hath a care on us to helpe us ; we never deserve to be what we are , therefore we ought to attribute the cause of all our good to him only , and give him the glory : he hath an open hand more ready to give then we are to receive ; rich to all those that call upon him ; neither doth he desire any thing at our hands but only this : that we quietly receive of him that which he is willingly pleased to give , for he that with quietnes doth not receive , can have no h●pe that he shall receive ; all our witt we ought only to imploy to this end , to the denying of our selves . this should make us nothing , children , fooles , and prostrate low at the feete of god . and to the effecting of this denying of our selves , all our knowledge ought to be directed ; but that knowledge only which proceeds from god , can effect it ; it can make a man nothing , a child , a foole , and casts him downe at the feete of god ; but that knowledge that puffs up a man , making him great and wise in his owne conceit , such being the wisdom of the world , comes not from god , but is rather the serpents seed & forbidden fruit . now every one that eateth of the forbidden tree , for no other cause eateth hee thereof , but only that he may obtaine a great name , honour , titles , and glory , that he may have preheminence to bee counted the light of the world . and by this meanes he eateth death in stead of life . this the holy scriptures testify unto us , for whereas we ought to know and learne nothing , every man learnes to know and be wise in all things . now here some man might enquire , why therefore did god create the tree , if he foreknew that both adam and wee would eate death thereof , and not rather hinder our sinne ? i answer , that god at the first made us of earth , and assuredly did know that we would not constantly abide in the estate of our creation , and yet he suffred adam to take his course , & make tryall of misery ; that forced through sorrow & death he might hast to god again ; for so it was to be that god would create him againe out of sorrow , and make him againe a new , not as before of nothing , but with grace of himselfe ; this god foresaw from all eternity , and therefore suffred his fal , and gave way that man should first tast of the bitternes of death , before that he would give him the sweetenesse of eternall life , by which he might know the better what he hath in god , and what that life is compared with death , which before he tasted . besides it was meete that god suffered the freedome of sinne , rather then restrained it , as well for many other causes as more speciall for this , that otherwise it had beene coaction and force , and not libertie , and also the goodnesse of god & his mercie , having no other obiect , could never have been manifested in his creature : therfore it behoved that things should come thus to passe by the providence of god , and yeeld without necessity or any fault in god ; read brentius lib. 4. & ambros. in rom. 9. chap. vi . of the 2 kinds of knovvledge , and will , and how the one allwayes resists the other . there is nothing under the sunne but it may be said to be twofould , that is just and wicked , good and evill . now just , and also that which is evill and wicked , may in like manner be said to the twofould , the one according to the judgment of god , and the other according to the estimation and opinion of men . and now seeing god is a spirit , and men flesh , contrary to the spirit , it followes , that all their judgements , wills , knowledges , and actions , be contrary and repugnant one to the other . whence it is , what man calleth good , right , sweete , light , life , knowledge , wisdome , justice , &c. god esteemes that to be evill , wicked , bitter , darknes , death , foolishnes , and sinne , according as the scriptures testify of god and of the world . therefore there is nothing in the world but it may be called good or evil , according as the judgement of men are disposed , to whom it is proposed . what god is unto the world , the same is the devill unto god ; and so on the contrary ; so that nothing can be called evill , but all things are in their order right and good , and evill and wicked , according as the touchstone is , by which they are examined . if i say , that the word of god is false , foolishnes and heresie , the same is true in the judgement and opinion of the world ; and thus all things are twofould , either good or evill ; & good is twofould , as also evill : the one truely good or evill in the sight of god , the other apparantly good or evill in the sight of men or their opinion ; so that there is a two-fould fasting , praying , willing , &c. to witt , one that is really good in the sight of god , so as is god himselfe , the author and teacher of all goodnesse ; the other in the sight of the world good , but in truth evill and wicked ; for what seems holy in the opinion of men , is prophane in the sight of god . so there is a twofould knowledge and witt , the one divine of the tree of life , the other humane of the tree of knowledge of good and evill . humane wisdome is a fruit of the forbidden tree , and the roote thereof is the seede of the serpent , and so is mortall . these are all the arts which naturall men have found out , if no : without god , yet surely not in god . breefly , all witt and arts , which god himselfe doth not plant in the hearts of men , by the power of his spirit and word , but acquired and gotten outwardly by the industry and helpe of men are death it selfe , or rather a deaster ; if man doe any manner of way , trust or hope in them , for they doe make man no more acceptable to god , or any way more righteous before him , then doe his meate , drinke , or cloathes , for all these things are out of man ; and a certaine superstition and worshipping of a false god , if thou restest thy selfe in them ; thou mayst seem to thy selfe to be nearer unto god , because thou knowes and understands many things , being more wise and accute then some simple good man , who cares only to know god ; but in very truth , thou art no better then a foole , who art ignorant of these ; for by how much thou art wiser then others hereby , by so much thou art worse ; for since it is so , that all the knowledge of this world , and all the righteousnesse of the flesh is devilish , according as sainct james giveth this and other more opprobrious names unto it . it followes , that by how much a man offends and growes higher , and increaseth in this witt , by so much is hee the worse and more devilish , so that a good and simple man , who cares and desires to know nothing but god , if he be compared with him in respect of him , hee may seeme to be a saint or god , and one of those is worth a thousand of others , as holy scriptures doe testify , one rightous man is more worth then a thousand wicked men . the other wisdome , which in the eyes of the world is foolishnes , is that denying wisdome , the fruit of the tree of life , which whosoever hath , he shall never die . this springeth up in man out of the seed of the woman , and is given and taught of god alone , being in its owne nature , ful of love , working divine solace and is called in the holy scriptures the knowledge of god ; because it knoweth nor acknowledgeth nothing but god ; this teacheth and professeth only god in the hearts of his servants ; it arrogateth nothing to it self , but as it meerly knoweth god ; so it renders all it receives , to him againe ; this renewes man , justifies him , enlives him , and makes him like unto god , but it is to be found in no mans heart , but only in his who hath given a farewell to all earthly pleasures , arts , will , and witt , because that since it is so that these two knowledges are so contrary one to another , as fire is to water , it cannot be that they should live together in one heart , but the one will expell the other , as the day the night , and the night the day ; wherfore all fleshly knowledge , will , and witt , must be quite unlearned , and we must become little children and fooles againe , according as the holy scriptures testify unto us , if we would have the true knowledge & wisdome of god to dwell in our hearts ; for god requires a free and empty soule , which he would fill with his knowledge and goodnesse , and imbrace as a pure & unspotted spouse , possessed with no other love but his : he would be the only father of the family , and cannot endure satan in his kingdome to be neare unto him , who is altogether light and void of all darknesse . now this wisdome being humane , and a fruit of the forbidden tree , so is it fleshly puffing up the possessor of it , so as it makes him provide selfe-loving , desirous of his owne profitt , bould and wicked . in a word , it makes a man a lucifer , and so contrary and abominable to god , that he cannot or will not flow into his soule . and indeed nothing so much hurts man as his owne knowledge , witt , and righteousnes , &c. which makes the word of the everliving god to appeare foolishnes , and god himselfe , to seeme satan unto him . therefore as it hath already beene said of witt and knowledge , the same may be said of the will of god and man . the one cannot endure the other ; no more then the spirit can endure the fl●sh , life death , fire water ; therefore the wisdome of god aymes at the utter destruction of adams life , nature , will , and wisdome , labouring to plucke us from the duggs of humane wit , by which we are nourished . we must therefore learne to forgett , and unlearne whatsoever adam knew , or doth know , wils , loves , &c. and all things must be made a new in christ , this is the wisdome of god . now let us see how farre we are from this , if a man have but onely a thought to learne his way presently , he thinkes it is well with him , and without any repentance he doth sweetly delite himselfe in his owne knowledge , art , and will , and all men will be good christians , and if god will , will compose whole bookes and volumes of christ , which they neither doe nor have knowne ; and by this meanes they doe so wearily imploy and vex their minds through satans motion , with so many questions , arts , and idle disputations , that scarcely can they have so much time as to thinke of the knowledge of god ; whereas the true knowledge of god is not learned by prying into , running over , reading , or hearing a company of doubtfull questions ; as the 1. chapt. of the german theologie & taulerus in many places elegantly doth teach ; but by patient and obedient remaining , hearkening and attending to that which god doth work in us ; for he that would be divinely wise , and learne the knowledge of god , its needfull that hee heare and learn the same from god himselfe , he having detained it to himselfe , so that it can by no meanes be taught of man ; for as humane arts and sciences proceede from men , and is their worke ; so divine science is from god , and is the worke of his onely word . for as iohn stapitius saith in a little booke of the love of god : that those things that cannot be knowne but by sence and experience , neither can they be taught by , or learned from others . as for example : no man can teach another to see , heare , tast , and touch ; in like manner , and much lesse can any man teach another , to beleeve , love , hope , repent , so that divine truth and theologie may rather be said to be experience then arts : no man can learne of himself the knowledge of god , love of god , faith , and such like , because the naturall man cannot perceive things divine ; nay the letter of the scriptures is not able to doe this : it doth not begett in man any new nature , it but shewes unto him what a one he ought to be , and what he ought to doe ; but yet he is , not such , neither can they make him such , but rather kill him and slay him by shewing unto him his want and misery . therefore is the position true , that faith & love cannot be conceived in the heart of man by the letter of the word ; otherwise it would be that none should be more faithfull then the learned ; and yet for the most part none are more perverse . the letter of the word indeed proposeth faith unto us , but cannot write it in our hearts , that being the worke of the holy ghost . therefore that of saint iohn is alwayes true : as the anoynting teacheth you ; as also this , he that hath heard and learned of the father commeth unto me ; for faith and love commeth into no mans heart but his who is indued with the holy ghost . from whose inhabiting in our hearts , the light of faith and the knowledge of god deduce their originall ; yea love it selfe is not begott or infused in us , but by the holy ghost and an affect of the love of god towards us . wherefore the conclusion is this : that whom the holy ghost doth not comfort , teach and direct , he cannot be comforted , taught , and directed to the obtaining of life . now all men will say and confesse , that the world is darknesse , mans wisdome is foolishnes : yet if so be you will indulge nothing unto him , but will tax his will , witt , and designes , and say they are all foolishnes and darknesse , there is no man will confesse it of himselfe , or that it is earthly , but every man wil egerly and earnestly contend , that his witt is heavenly and divine , especially if it be any way exercised about religion , when in very deed it is nothing else but the wisdome of the flesh ; yea even that use of the holy scriptures , which is in the world , which are wrested and turned as every man likes to either hand ; neither can these bare words , these words of god , containing in them the knowledge of god , which are common in every mans mouth , profitt him any whitt : these must be tryed according to the will of god , and accordingly used . otherwise these very words will become a very snare of satan , and in stead of the word of god the word of satan to him . it is not to say how well the wisdome of the flesh knowes how to change it selfe into each shape , and to flatter it selfe with a forme of the word of god ; what cannot men pretend and undertake , to say in the name of god : pretending indeed nothing lesse then the meere honour , praise and righteousnesse of god . chap. vii . the testimony of the scripture , how we ought to evacuate the seed of the serpent his counsell & word , and so vomitt up the fruit of the forbidden tree , and purge the same away as deadly poyson by the fruit of the tree of life . this we oftentimes reade , that our wisdome is foolishnes with god . which forme of speech we steale from paul , & bable of it , when indeed we neither know our own nor pauls meaning touching it . no man remembers to renounce & give a farewel to his own wisdome . this forsooth every man thinks is spoken of the wisdome of turkes and infidels ; as for his own wisdome , his reason being corrupted and houlding some tenents , gathered from the holy scriptures ( though he miserably wrest them to his own turn ) yet he thinks his wisdom to be the wisdome of god , and divine . this every man witnesseth in his own writings , in which for the most part hee goes on securely , without any doubting upon the seeming approbation of the scriptures , to his tenents and opinions ; not considering that this is the very presumption of the turkes and infidels , with all sects of false christians , whom i have knowne every one hath , or would seeme to have the word of god to be the foundation of their tenets , as the turkes and jewes thinke at this day , their faith is grounded upon the word of god . hence it comes to passe that every man is deceived in himselfe , and shutt up to himselfe , from the knowledge of himselfe . this being it which god foresaw , when he said that the serpent should bite the heele of the woman , that is secretly and craftily lay snares , and deceitfull ginns in the hearts of men . therefore know whatsoever naturall man , though wise man in the judgement of the world , yea adam with all his ofspring the whole nature of men unregenerate knowes , speakes , doth , thinkes , lives , &c. all this is human , the wisdome of reason , and the counsell of the flesh , & the knowledge of that deadly and forbidden tree : only that rare phenix , which the scriptures call the new man , or the regenerate that hath the knowledge and wisdome of god , being taught it from above ; all other things are the inventions of men , the wisdome of the serpent and fruit of the forbidden tree . now we have said before that the wisdome of man must be forgotten , and we must learne to unlearne it : for as the flesh , even so the wit of the flesh , and the righteousnesse thereof is nothing but foolishnes and wickednesse in the sight of god . and on the contrarie , the wisdom of god , and his righteousnesse , is foolishnes and wickednesse in the sight of the world and to the flesh . so that all arts and sciences , being only fleshly , are altogether vanity , filthines , and a fruit of the forbidden tree , from the which all men eate death . it is no purpose for a man in word to deny his owne witt , and yet in his heart to extoll the same as the wisdome of god ; or , secretly to be elevated therefrom , these are but the findings out of the deceived heart of man ; outwardly sugred over by satan with faire words ; and whosoever rests and depends upon these faire pretences , hee builds upon hell , which will all damne . for as meate , cloathes , time , place , person , and such like doe make men neither lesse or more acceptable to god ; so all humane arts and sciences doe not make the possessour thereof one jot the better in the sight of god , if he looke at them , and ( as adam did ) arrogate them to himselfe . therefore the most learned and wise of this world are in this respect in no better a condition then the foolish idiot that is . it is necessary therefore that those wise men goe out of themselves , and learne to become fooles , by going out of their witt , will , knowledge , &c. if they desire to be indued with divine knowledg from above : therefore even as the naturall man voluntarily for his owne bellies sake doth torture himselfe day and night , in the finding out of so many covetous , curious , and with god unprofitable arts ; even so it is necessary that with the same paine and labour he learne to forgett and forgoe the same , and become a childe and foole againe ; for it is a greater difficulty , and more labour by many degrees to unlearne his fleshly wisdome , and forsake that good he hath gott already , then from the beginning to learne it for his profitt . in so much that this is true , who once hath played the asse , will scarcely learne to leave those doultish tricks . o how difficult is it for them to become fooles , who have grounded themselves in a presumption of their owne witt . and yet it is necessary that this they must bee , or otherwise they shall bee nothing lesse then that which they desire to bee . therefore so requisite is this denyall , hatred & forgetfulnesse of himselfe , that without it no man can be the disciple of christ ; that is , no man can be indued with divine wisdome , unlesse in his affections he hath excluded , and given a farewell & adewe to his owne . wherefore what wonder is it if the worldly man , who is busied about the things of this life , be altogether ignorant of the knowledge of god ; for since he is not obedient to that wisdome that is sp●rituall , neither can perceive any divine thing , nor receive the spirit of truth ; nor for the wisdome of god exchange his owne ; for he neither cares to nourish that wisdome in his heart , neither desires to learne it , and because hee desires it not , he cannot learne it . and now it is requisite , that as sainct paul sayes , if any man will be wise , with god he must be a foole in the world , that thereby he may become truely wise : that is ; he must cease to thinke , as the world doth labour to gett a new minde , and deliver over his sences & thoughts to be renewd by god . the cause of which paul immediately annexeth to the same : for the wisdome of the world ( saith he ) is foolishnes to god . and in his epistle to the romans hee calleth it death and enmity to god . and the same paul bids adew to all his owne witt which he had learned at the feete of gamaliell , above all his equals and accounts , all his owne righteousnes and knowledge as dung and drosse , in respect of the excellencie of the knowledge of christ . and elsewhere he glories in this that he had learned to unlearne and forget all things , and now desired to know nothing but christ & him crucified . in the same manner all the apostles become little children again . besides , nichodemus , and all other whosoever , ( as christ had said unto them ) unlesse they be changed , and become as little children , they cannot see the kingdome of god . and a little after , christ saith , that the kingdome of god is of such little children . this is the reason why the scriptures admonish us so often to beware of our owne witt , least we doe any thing that seemes good in our owne eyes ; as also that we resist our owne wils , neither that we suffer our selvs to be led , and guided by our owne affections and desires ; and also those that trust in their owne hearts & obey their own cogitations , are foolish and wicked , also that we seeme not wise in our owne conceits , nor magnify our selves but feare , and in feare and trembling worke out our owne salvation . and lastly , that we trust not , nor leane not to our owne witt ; for what is or can be more wicked then what flesh and blood hath found out . truely the flesh cannot of its owne nature seeke god , and have him in estimation , unlesse it renounce it selfe , and hate its owne life and soule ; that is all its owne workes ; though it gloze them over with a pretence of the word , honour and glory of god ; for he cannot be beleeved , loved , prayed unto , or found but only in god . therefore all the endeavour , study , art , & diligence of is altogether void of god , and want his grace and spirit . for the word of god requires an humble , submissive trembling , and abiected mind ; and a soule poore in spirit , & free from the bondag of the creatures ; & like to tender wax or clay , plyable in the finger of god to receive the figure and stamp of his image imprinted upon it . to these fooles and children , such as feare god , and are seperated from the dugges of the world , doth he open his secrets , and teach his divine wisdome & knowledg ; if there be any man that fears god , to him the lord will shew the way that he may choose , and he walke in the truth , and his posterity shall inhabit the land : he sayes not to the learned , and to the wise of the world ; as also in an other place ; the lord reveales his secrets to the righteous . for this cause christ the sonne of god gives thankes to his father , that he had hidden his secrets from the prudent and wise of the world , and had revealed unto children and babes ; that as wee have already spoken out of the mouths of sucking babes ; such as were moyses , ieremias , amos , and the apostles , &c. hee might speake his praise , and extoll his kingdome and glory . againe , the rich & proud he sends away emptie , and filleth only the hungrie with good things . now , no money-master nor rich covetous churle is more swollen up with the vaine confidence of his riches ; nor any woman more proud of her bewtie , then these wise men pride and boast themselvs of their wisdome and knowledge ; perswading themselvs that this is the divine wisdome and riches of the soule , which neither theevs can steale , nor rust canker it , nor moath corrupt it , when notwithstanding it is nothing but meere death , foolishnes , and enmity against god , and in a word the knowledg of the forbidden tree . therefore the holy scriptures speake expresly of the wise of the world , these righteous men , famous for their arts , priding themselves in their owne hearts , who are arrogant and proud , and are indued with nothing lesse then the spirit of god , who abides onely in simple doves . by this it appeares that no kinde of men are farther from the kingdome of god , and doe lesse square and agree with his word , and more disagree from his will , then those who leane and trust to their owne wisdome , knowledge , reason , and will . christ in the holy scriptures speaketh not so much against publicans and common sinners as these , who being puft up with a conceit of their owne righteousnes , reflect upon themselves with a selfe pleasingnes ; with these can christ least accord , & unto them doth so often threaten woes in the scripture , and sayes that adulterers and publicans shall enter before them into the kingdome of heaven . these are those wicked men against whom david so fervently and often prayes , and of whom christ hath so little hope , and unto whom he with his apostles and steuen give so cutting language ; who being men of a wicked mind , would seeme nothing lesse ; but those things which are written concerning wicked men , they ignorantly interpret of others , these are such whom the whole world esteeme and accounts to be the shining lights thereof ; such were nichodemus and paul before his conversion ; these are those who in david , moyses , christs , and all other times of the church have beene the righteous scribes & pharises with the people ; who having a shew of piety , have so lived , as that they were esteemed patrons and examples for others to imitate ; these righteous men of the world , the scriptures call wicked ; who want nothing but onely this that they have wicked minds , void of faith and grace ; yet they so cloake their wickednesse with a forme of godlines , that they seeme nothing lesse . neither thinke we that the times of christ and david were onely pestered with these kinde of people ; but we may rather conceive , that if those goulden dayes of theirs were full of such , these iron ages of ours are much more abundant . all times and ages have had their dissemblers , pharises and scribes , these our last ages since are the worst , for seldome comes best things last ; for the world as it growes more aged , so it growes more wicked , as both the scripture and experience doe testify . wherefore it is behovefull that every man endeavour that hee be not of the number of those men , who wresting the word of the scriptures apply and interpret them on others , as most men doe ; but in them behould himselfe as in a glasse , if he desire to see a wicked man , and one that is a capitall enimy against god ; and let him but question with his owne conscience , it is as good as ten thousand witnesses , and then hee shall easily knowe what a one hee is . for this cause the scriptures are so fyerie against these godly wise men of the world ; yea denying all good to them , god in his just judgement striking them with blindnesse ; so that they erre in their owne way , hiding himselfe and his word from their understanding . besides , the scriptures doe brand them with a thousand infamous names ; calling them wolvs , a generation of vipers , beares , bulls , sonnes of beliall , painted sepulchres , who are glorious in shew in the sight of men , and set forth themselves as righteous before men by their sage manners , modest habits , and graue gestures , when in the sight of god they have their hearts full of nothing but filthines and sinne . of whom christ saith , that unlesse we be more righteous then they , and exceede them , we shall never enter into the kingdome of god . neverthelesse they would not seeme to be what they are indeed , but cover themselves with a shew of sanctity . wherefore it pleaseth the spirit of god to checke and rebuke them to the discouering of their secret houlds , and vizards of their faces ; but he who accuseth himselfe , and denyeth himselfe before god , and in his presence , shall obtaine pardon , as the scriptures testify ; which reprehend those carnall spirituall spirits , or men , who place their state with god , and will be ignorant of nothing , and they are admonished by god in solomons proverbs , that they would desist from this their arrogancie ; otherwise they shall be so oppressed with the glorie and majesty of god , that they shall not be able to endure and stand ; but those who humbly submitt themselves , and creepe unto god , and willingly know nothing , nor are nothing but what god knowes and is in them , they in not seeking finde that which the other seeking with great auxiety of minde shall never obtaine ; for all things are theirs , and they know what god is , hath or knowes , because they in god and god in them inhabits and dwels : hence it is that paul saith , the spirituall man searcheth all things , yea the secret things of god ; which is denyed to the foolish flesh , according as we may reade in the proverbs , and ecclesiastes , for in counsell of the wicked there is no health , no word of god , knowledge , or love . to the same purpose is that saying of solomon , god made man at the first upright , but he found out to himselfe many inventions , many difficults , many labours , with which he doth weary and vex himselfe ; god that is good , simple , & just , commandeth him that he should know nothing but him , and follow and be obedient to him as all the rest of the creatures ; he should ( i say ) be so obedient to him , as to doe , know , will , love , omit , and speake nothing but onely what god doth know , will , love , omitt , and speake in him , by which as in all other creaturs so in the heart of man he might enioy a plenary kingdome , and ruling and governing him according to his own will , neither should man have any title , claime , power , or priviledge over himselfe . satan suggestion it was that man found out so many ambushes & curious questions , with frivilous difficulties , by which he is degenerated from that simplicity wherein god created him , and subordinated him , being transported with an ambitious desire , to become a lord & god to himself ; and so remained in the power of his owne will ; but how just this is , let man that hath reason judge , that the clay should desire to know or be any thing contrary or besides that which the maker thereof would have it , know , or be ; such similitudes doth not yet fully expresse the matter . therefore it happens deservedly unto us , that our wisdome , knowledge , and vvill , should bring upon us all punishment due unto sinne , and also make us utterly disquieted , bringing unto us nothing but torture and vexation , since besides and contrary to the will of god we have deserved them . hence it necessarily followeth , that sinne is the punishment of it selfe , and fooles are destroyed by their owne wisdome and knowledge . this is that which solomon experimently complaines off , when he sayes : where there is much knowledge , there is much vexation ; and he that increaseth learning sorrowes . and these wise men are fooles , for whosoever endeavoureth to be wise above measure , this man shall endure greiffes and sorrowes ; and by how much they become more wise , by so much they are more disquieted : for god will have us to finde rest in him onely . neither must we rise , come , goe , or doe any thing before him ; for whosoever commeth before him is a theefe , and whosoever speaketh or doth any thing of his owne accord , without him , is a devill . therefore it is that all men are deluded , deceived , and fooled by their own witt ; yea even because they professe themselves to be wise , therefore they are foolish . and as god did the caldean , philosophers , and wise men , so he suffers those to be seduced by their owne knowledge , and to be wearied with their owne inventions , actions , and arts . hence it is that christ would not have his disciples desire to be esteemed some bodies , or couett that men should call them masters , lords , doctors , or rabbins , but onely ministers , brethren , and witnesses of him , ioh. 15. ye are my witnesses . chap. viii . of the great deaster of humane wisdome and knowledge ; and how all men doe kisse their owne hand , and all the world adores it selfe , and its owne worke ; that is , inventions , actions , and deliberations of fleshly reason and wisdome . what other thing is the worshipping of images , superstition , and the institutions of men , then the reason , witt , art , invention , and prudence of man . therfore the worshipping of deasters is nothing but the adoring of the images of god , not according to his word as he doth teach , figure and forme it to us , but according to our own opinion and selfe conceit . againe , what other thing is sinne then our owne will , witt , and counsell , sowne unto us with the seeds of the serpent . consider the institutions , practice , and life of all mankind , when and how you will , you shall finde it nothing else then humane wisdome ; here every man would be his owne god , guide , governe , teach move , revenge , defend , excuse , and enrich himselfe ; and every man sets his owne braine , will , and reason in the place of his god , so that sinne & the fall of adam is nothing else but the humane affectation of the art , reason , & knowledge of the flesh ; and therfore deservedly is tearmed foolishnesse and enmity , deadly and devilish . all men ought with christ to become nothing , and with a continuall decrease & depression of soule , become asses , fools & children ; but now it is quite contrary : every man labours that he may be wise , great , illustrious and mightie ; so many arts and sciences are learned of men , that they may be great , famous , and excellent in the eyes of the world ; and may obtaine titles of honour , & names of respect . hence it is that yong men are inflamed with a desire of glory , & labour not only to be famous in schooles , but to be admired in the pulpitt also ; and for that end they seeke out learned tutors , who may make them expert , quick , and acute in all kind of literall deceits and exercises of arts . by which it is as cleare as the sunne that the whole world is contrary and enmity to god . here every man kissing his owne hand and adoring his owne witt , esteeming it to be his light & his god ; even it that was the only sinne of adam ; and it from whence other sinnes came & have their originall , as job confesseth ; ( job . 33. 31. ) for to admire & worship himselfe , and to be led by his own will ; in a word , to stand on his own bottom , & to desire to be something of himselfe without god , is that one mortall sinne , which is the fountaine of al other ; for the lusts of the flesh , and the witt thereof is very dead . and man like a logg , is no better then dead ; but while he doth nothing , knowes & desires nothing , but keeping a holy sabbath or rest ; dyes wholy unto himselfe ; and being void of will or witt , resignes himselfe over unto god , and permits him to know and doe in him , what , when , and how he will . and now the whole world lyes overwhelmed with this sinne ; in so much that it doth no other but adore the worke of its owne hand , that is its owne invention , counsels , comments , and wisdome . to this purpose all things are directed , intented , and wrested ; yea the very scriptures themselves , the word of god ; that it may be agreable to our corrupt reason , and not hinder the course of our carnall and fleshly witt , and knowledge , but all these things must bee unlearned and cast away if we will see god . and therefore the scriptures urge so often times , that wee should become fooles , little children , and purge ourselves with the fruit of the tree of life , that we may vomit up that poysonfull witt and knowledge of the forbidden fruit . chapter ix . that the tree of the knovvledge of good and evill , planted in the heart of adam , is the seed , word , and spirit of the serpent and that great d●●aster , antichrist , sinne , death , the devill , & that beast , which is mentioned in daniell , and the apocalips , which is the greatest and commonest idolatry . 1. what is that beast of which daniell writeth , which speaketh against the highest , and slayeth the saints of god ? 2. what is that serpent who deceived adam & eva ? 3. what is the tree of knowledge of good and evill ? 4. what is that impudent king and antichrist , of whom daniell and paul speaketh , 1 thes. 2 ? 5. what is that many headed monster , mentioned in the apocalyps , whom the whole world doth worship ? 6. what is sinne ? what death ? what the devill ? i answer : it is every mans owne carnall wit and reason , righteousnesse , and the like ; for which cause paul calleth it death , enmity , & foolishnesse unto god ; and saint iames calls it earthly , humane , and devilish , because these three are one ; for whatsoever is humane , is worldly , & devilish ; and whatsoever is devilish , is earthly . for the devill and man , adam and the serpent , are sworne brethren , yea both one ; for the serpent hath so shed his wisdome , and fained righteousnesse into the heart of adam , that the seed of the serpent and his word are incorporated and made man , so that now the same thing may be said of both . and even as those that are borne of god , and in whom the word of god is incorporated , are called god , or one spirit with god : so all men borne of flesh and blood , before they be regenerate & planted into christ , may be called devils ; and so whatsoever is earthly , may be said to be devilish , and whatsoever is devilish , may be said to be earthly . againe , what is the fall of adam but only the wisdome of the serpent and fruit of the forbidden tree ? what is that old dragon , who ascends out of hel ? and with his tayle drawes a great part of the starres of heaven after him ? but onely the wisdome of the flesh , which doth extoll it selfe against god , and desires to become a god unto it selfe ? what are the thoughts of the flesh ? what is sinne ? what pride ? but the wisdome and fruit of the forbidden tree . what are the decrees of men ? the workes of reason against god ? mens inventions , knowledge , and bookes ? but onely the are of the devill , eaten of the tree . what is all the worship of images and all false religions ? as of jewes , turkes , infidels , and all false christians . what are all sacraments , assemblies , and ceremonies ? but an apple of this forbidden tree : which bearing a shew to be of the tree of life , offers unto men , pleasant fruit to his eye , that is , reason which whosoever eates , he shall finde to be deadly . no man can fully expresse that idolatry , with which all the corners of the world and hearts of men are stuffed up ; and who is it that doth not adore himselfe , and sayes to his hand , wisdome , and reason , his art and his knowledge , thou art my god , in thee i trust , in thee j hope . indeed men say not this with their mouth , but surely in their lives , workes , and hearts , they plainly testifie as much . hence all men deny that there is a god , and testify the same by their works ; for if they thinke there is a god , wherfore doe they not resigne vengeance unto him ? wherefore are they so doubtfully distracted ? wherefore doe they forge such wicked deceits , to deceive one another ? wherefore doe they so warre upon one another ( whether with right or injustice it matters not ) and contend together for mine and thine ? why doe they lye , cogg , and flatter one another ? wherefore doe they labour night and day to gett and heape up riches ? wherfore are they so forgetfull of the word of god , and so little esteeme his precepts and commandements ? but that they thinke god cares not for them , or that he cannot or will not revenge them ; therefore it is necessary that they helpe and revenge themselves ; or that they thinke that while to long to wait and expect the helpe of god , before that he take vengeance and punishment they themselves shall be overthrowen ; and because they thinke that nothing but povertie comes upon them , if they have any commerce and communion with the truth of god ; therefore it is necessary that they helpe themselves , and labour for their living , by lying , cogging , deceiving , and usury , and the like ; this makes a man rich and honourable . as for the word of god that is but a late helpe , and deficient in adversitie ; it stands us in hand , therefore to adore our selves , speake bigge & swelling words ; elevate our selves as much as we can . vvho but my selfe is god ? saith the world in the course of her life . chapter x. an ansvver to certaine obiections , that we ought to be wise , and not fooles ; and how we ought to be wise , and how foolish . but you wil say , that the learned shall shine as the starres or sunne in heaven , and in a thousand places wee are commanded to apply our hearts unto wisdome , as in the proverbs and eccles. wise men are commended ? to which i answer , that it is rightly spoken , if it be rightly understood , to wit , of the tree divine & heavenly knowledge , which god himselfe doth worke & teach in those that are poore in spirit ; i say , it is understood of the wisdome of the tree of life ; and not of the deadly and foolish wisdome of the flesh , which is the knowledge of good and evill ; and the scriptures will have us to acknowledge our folly , and to be made fooles in our owne judgement , ( and indeed we are so , but we would not be accounted so ) and forget all things wherby we may become truely wise , and receive the influence of divine knowledge into our soules ; for we are all foolish & wicked , and we will not see and perceive it , nor beleeve it ; and therfore god would have us by confessing our folly in true simplicity , to give a farewell unto it , & by submitting our selves over unto god , be made truely wise and learned by him . hereupon it is that solomon calls them fooles , whom paul calls wise & prudent ; solomon calls them what they are indeed in the sight of god ; but paul calls them what they seeme to be in their own eyes , and in the sight of men : we must unlearne , and therein strive to be fooles in that wherin we learne and strive to be wise in ; but as it is given us of god , so it can be learned from none but god ; and as the love of god shed abroad in our hearts , begets a mutuall love of him againe ; even so gods knowing of us , begets in us a knowledge of him , as paul witnesseth to the gal : after that ye knew god , or rather are knowne of him . as also to the phill. i desire to know ▪ as i am knowne . and also 1. ioh. 3. he first loved us . also in another place : if any man love god , he is borne of god . out of all these places i gather , that god is never knowne , loved , sought , or found of us , untill we be knowne , loved , sought and found of god ; as christ saith to the pharises : the kingdome of god is in you ; and paul to the athenians : hee is not farr off from every one of us ; for in him we live , move , & have our being . but this is most miserable and lamentable , that those who professe themselves to know god , know him not as they ought ; as paul testifies of the world : if any man love the world , the love of the father is not in him . and againe : if any man seeme to know any thing , he knoweth nothing as he ought . vve should know this , that by nature we know nothing , but are altogether blind , dead , and foolish in spirituall things ; and this knowledge should make us nothing , foolish and children in our owne eyes ; but wee desire to know , and seeme wise , whereby it comes to passe that we know not how , or for what end we ought to learne knowledge , for wisdome is not given unto us for this purpose , that thereby being puffed with pride , we extoll our selves , and become something in the eyes of the world , but on the contrary to make us nothing . this is the knowledge of god , that makes us fooles and children to our selves and the world : it doth not puffe us up , making us seeme wise in our own opinion ; noe , for that is the knowledge of the serpent , both most devilish and deadly . thus you see that the whole world knowes not what , how , and for what end they should desire to know , but alwayes strives against god in their knowledge ; and know not of what things they ought to be ignorant off , but cheifly are desirous to know those things they ought to be ignorant off ; and so by their owne art and knowledge make themselves fooles . breefly , that which they doe know and doe desire to know , that they should learne to unknow ; and what they resist to know that they should learn to know , otherwise god will never acknowledge them for his owne , because god hath determined never to acknowledge , crowne or reward any thing in us , but his owns guifts and workes , that is never to love or accept any thing in us but himselfe : for he alone is the light , life , the way , and the truth , so that whosoever is not in him , or he in them , they alwayes wander in the pathes of errour and shadow of death . now every man knows what it is to walk in darknes . the walls of ierusalem were not to be opened before the sunne did rise ; even so should no man intend to goe forth before the sonne of righteousnesse arose in his heart ; since all things depends upon him , and bee should be our teacher and example , by whose instruction we should learne , and by whose example wee should walke , as the scriptures testify . it is an easie thing to say , that the world is in darknesse , and uncapable of the spirit of truth : but no man will either acknowledge or beleeve himselfe to be the world , or that the whole world to god is all fleshe as the sonnes of adam all were naturall men , with the universall righteousnesse , reason , and wisdome therein ; but by the world men thinke to be understood , the turkes , gentles , & heathens ; and i know not what people of the farthest parts of the world , attributing so much to arts , tongues & scriptures , which they almost preferre above the spirit ; and if a man doe reade and have a bible , they thinke it enough , and that by which they may easily obtaine the holy ghost ; not considering that either the holy ghost must bee their guide , and enlighten them in the knowledge of the word , or otherwise it is but a dead letter ; and is so farre from bringing life with it , that it mortifies & kills the reader : as paul implies , where he sayth , the spirit quickens and not the letter . the iewes in auncient times , and so men in these dayes doe boast themselves of the word of god , & are strongly perswaded , that out of it they are able to gather life to their soules ; but they are farre deceived . wherefore christ sayes : in whom thinke ye to have life . as for the scriptures his testimony of them is this , that they are them which testify of him . therefore all arts and knowledges are no wayes the cause of life ; but the knowledge of life to know him in and with god ; wicked nature hath alwayes a perverse end , proposed to it selfe , and therefore it desires to know all things , not for god but for its owne sake ; therefore all things are to the flesh ( as it is its self ) vaine and perverse , if the learning of so many arts had beene necessary to salvation , god had created and taught them in the beginning ; neither would bee have suffered that men should so long have wanted that , without which they were not able to attaine to life ; but because they were formed out by men , and still are found out by them , though no man be any whitt the more unhappie , if so be he never know any thing of them ; yea hee were more happie if he could unlearne them , though with greater difficulty then he learned them ; you may by the tree conjecture what the fruit is , what humane arts and sciences are : to witt , the fruit of the forbidden tree ; how then can they conduce any thing unto life , being the only precepts & in , ventions of men . therefore very well in praise of that word of god doth cornelius agrippa call all arts and actions of men meere ignorant fables and foolishnes , in his booke de vanitate scientiarum . the beginning and end whereof wee have putt in this booke , that wee may not seeme alone with ernestinus to contemne arts and praise folly . wherefore if thou leane unto arts , please and boast thy selfe in them , having any hope or accounting thy selfe any thing better for them , they will prove death unto thee , for they doe no more conduce to thy happines then garments , time , place , or such like circumstances : but as they are the inventions of the flesh , so doe they produce no other thing in thee then the workes and fruits of the flesh , to witt , selfe-love , pride of spirit , contempt , disdaine , security , & such like ; and this is verified by experience , for no men are more perverse , craftie , & covetous , then these wordly wise and learned men bee , being men drowned in their owne selfe-love , esteemed of themselves worthy to be beloved and reverenced of all ; full of rash judgement , lovers of all pleasures , and so full of all vices : that the whole world gives creditt to no men lesse , speakes worse of no men more : being full of taunting & reproaching proverbs against them ; such as these , the better learned , the worser mannered , the better scoller the worser christian . no man scapes scotfree out of the clawes of a preist . he that wil have an honest house , must keepe it free from preists , apes , & doves . a monk dare doe as much as he dare thinke . these & such like proverbs are common in every mans mouth ; which arise from this that they are so swollen with the poyson of the fruit of the forbidden tree , so puft up with the false opinion of their owne wisdome and righteousnesse , that no rich man is more insolent by reason of his riches , then these perverse wise men are by reason of their arts & knowledge ; so that it is as easie to remove cyrus out of his kingdome , as one of these wise men out of his opinion and tenent ; and truely it cannot be but by how much a man is more wise in the art of the forbidden tree , by so much hee is more miserable , as christ witnesseth in the gospell : that the multitude of their arts and knowledge is an impediment why they come not into the kingdome of god , and publicans and harlots enter in before them . therfore these men are to perish with their arts , & to depart empty , and so farr is any of them from leaving his art , wisdome , knowledge , & righteousnesse , that he esteemeth these to be the good and riches of the soule , which neither theevs can steale , nor moathes corrupt , when in very deed they are nothing but the inventions of satan , fruits of the forbidden tree , and the death of the soule ; for the life of the soule is the true knowledge of god , which himselfe doth work & teach in us , to wit , the fruit of the tree of life , whose fruit is that it makes a man gentle , loving , humble , lowly , meeke , &c. by this let a man examine himselfe , with what witt and righteouseesse hee is endued ; for if day by day , he be lesse in his own eyes and in the judgement of the world ; if he seeme still more foolish in himselfe , and a child in his owne thoughts , his knowledge is divine the seede of the vvoman , a fruit of the tree of life ; but if hee finde contrary effects in himselfe , then is all his wisdome devilish , the seede of the serpent and fruit of the forbidden tree , and so the death of the soule . chap. xi . of the tree of life , vvhat it is ? why adam was excluded from it , and not permitted to eate thereof . i also grant thus much , that this tree was visible in paradise , and had this divine vertue bestowed upon it , that whosoever eate thereof , should live for ever ; but whereas adam before had eaten of the forbidden tree , and had incurred death , therefore he should not eate of this tree of life , least otherwise he should have lived for ever ; and in a word , god should have beene false in his word , which was that he should dye the death , but god who is life it selfe , would not for ever be angrie with his creature , but was unwilling that man should for ever live in that misery , into which he had cast himselfe , and therefore drove him out of paradise , and afterwards shewed him the way by which he should returne into paradise againe , and eating of this tree live for ever ; and then gaurded the tree of life with a cherub and a flamming sword , least man in his exile should have presumed to have come to this tree , and have eaten thereof . the will and counsell of god was that it was better that man should dye in the flesh , and so putt of this miserable life , and change it for a better , then live in it for ever . therefore god who cannot nor will not hate us , delt every way most mercifull with us , if so bee we would truely consider of it . now doe j think that the same also happened in the true paradise of adās heart , the tree of the knowledge of good & evill , is the seed , knowledge , and wisdome of the serpent : and the tree of life , is the seed of the woman , and the wisdome of god ; and these two trees are , as god and satan ; so contrary one to another , that the one brings life unto us , and the other death . therefore he that eates of the one , its impossible he should eate of the other , because they are divided by a flying cherub and a flaming sword ; which i interpret , sinne and disobedience , which sometimes in the scriptures is called a partition wall . for hee that eates of the tree of knowledge of good and evill , that is hee that is possessed with a diabolicall wisdome of the flesh , he cannot eate the tree of life ; that is , he is departed from divine knowledge and wisdome that proceeds from god : for these two wisdomes are incompitable , they cannot bee in one and the selfe-same heart , being as contrary one to the other , as heaven to hell ; he that eateth of the tree of life , and is pertaker of divine knowledge , hee cannot dye , neither sinne ; for this fruit eates the eater of it , and changeth him into its owne nature , into life , as the scriptures doe testify of those that doe eate the flesh of christ . for it is one and the same thing , to eate christ , to live in his word , to eate of the tree of life , to beleeve in god , &c. as it is also the same thing to be in adam , to live in adam , to eate of the tree of knowledge , of good & evill , to obey the word of satan , and be god . therfore those that eate of this deadly tree , and adhere to the word and wisdome of the serpent , and are borne of satan , these cannot doe any thing that is pleasing unto god . as on the contrary the other doth not any thing that is displeasing unto him . therefore he that would be the one , must bidd adew to the other : he must putt off the wisdome of the serpent , and vomitt up the fruit of the forbidden tree , who would eate of the tree of life . adam must dye in us , and the witt of the flesh must be unlearned of us , if we would have iesus christ to live in us , and obtaine the direction of the holy spirit ; for the death of the one is the life of the other ; the infirmity of the one is the strength of the other . no man can serve two masters , neither is it possible to unite adam , god , & the devill together . chap. xii . the praise of the word of god , on which alone man ought to build , rest , reside , and it onely know , if he will remain unshaken in adversity , have his faith manifest and approved , and finde quietnesse to his soule . indeed there be many arts profitable to the body , which god the belly hath created , and yet doth dayly finde out , which truely bring much profit to the kitchin ; and onely serve , worship , & obey their god the belly most zealously , as it is expedient they should . but as the cōmon proverbe is , that which is profitable to the body : doth often hurt the soule , and that which is the bellies and flesh , as life , foode , and plentie , is often times the death of the soule , and a meere poyson unto it , because the spirit is contrary to the flesh . hence it comes to passe that table or belly arts , because they be the fruit , off-spring , and witt of the flesh , are altogether vaine , famine , and death unto the soule . and on the contrary , that onely art , the end whereof , was not for god bellies advantage ; which the whole world doth so much sleight and litle regard , that onely true wisdome and theologie , to witt , god and the knowledge of his word in him ; together with the knowledge of him divinely infused into our soules , is the sole art onely necessary to mans salvation . therfore the true , heavenly , & divine art , the true tree of life , of which whosoever eateth hath everlasting life . furthermore i say , this art is the foode , wine , milke , excellencie , defence and all whether the profitt , pleasure or advancement of soules ; all other arts being vaine , doubtfull , and the poyson of the soule , hurtfull and deadly to the spirit of man , if hee leane upon them , rest in them , glory in them , or build his happinesse upon their sandy foundation . in a word , they are the fruit of the tree of knowledge of good & evill , of which whosoever eates , as j have amply proved , hee shall dye the death . therefore i desire that wee would not be to righteous nor wise in our owne eyes ; as solomon ( eccles. 8. as also proverbs 3. ) doth faithfully instruct us : that we should esteeme nothing to be our wisdome , righteousnesse , or any other vertue in us , but onely to know god in and with himselfe , and love , praise , worshipp , feare , honour , and understand him as wee ought . which thing must necessarily proceede from god himselfe , beeing the worke of his eternall , and in it selfe everlasting and immutable word , which without spokesman from him proceeds out of his mouth : that hee speakes in our hearts , teacheth himselfe in our soules , imprinting and engraving his image in us , thereby enlightning so our understanding , that to speake in a word , he so teach , love , know , understand , pray unto , heare , guide , governe and worshipp himselfe in us . all other things whatsoever are to dull , and all the vertue of things are to base , that they should be able to teach us god , and give us everlasting felicity ; or that god by them should give it unto us . god will be himselfe , teach himselfe , give , and convay himselfe into our hearts : neither will hee suffer his honour to bee given to any creature , that by it wee should be saved or sanctified ; but hee that heareth and learneth it of the father commeth unto him . he will himselfe be the master of spirits ; and so a spirit shall be taught of a spirit . and all those that are divinely instructed of the all-knowing and understanding god , shall be said truely to be learned and wise . the flesh hath teachers , who belonging to the ould covenant , have commerce with the flesh . the new covenant , because it is spirit and life , and in like manner hath a spirituall and new birth of god to be instructed , hath also a spiritual word and master to instruct it , which is the word and spirit of life . therefore if any man would know himselfe , submitt himselfe quietly to the direction , and permitt himselfe to bee spoken too , sought and found in him ; he surely should be elevated to a wonderfull light ; if any man i say doth follow the instruction and doctrine of the father in himselfe , he verily should finde god in god and with god . but the world busied and accupied in the creatures passeth away in a confusion , and not considering the hidden and secret treasure that is closed in his heart ; neither seekes for this precious pearle , but covered all over with the earth of the creatures , remaineth in darknesse with the multitude of his arts and sciences ; weary , ignorant , and void of all true arts and sciences ; yet doth he in the meane space learne art after art , further and further searcheth into the my fierie of knowledge . and to use the words of saint paul , is alwayes learning , and never able to come to the knowledge of the truth ; but the more he learneth , the more perverse he is ; and to such a madnesse doth he come at last , through his overmuch wisdome , that he quite forgets what to say , bable , determine , beleeve , and what opinion to hould ; and so he together with his fraile foundation and fickle arts , staggers here and there , slides out of one errour into another , untill hee become vaine in all his imaginations , and like to foxes , caught with all their trickes and turnings ; is thereby miserably ensnared in the netts and snares of his owne arts and sciences . but the christian like to the catt , hath but one way , knowes but one art , whereby he is able to save himselfe , yea that a cheefe one , viz. his god , in whom he hath all things , knowes , loves , and comprehends all things ; and therefore hee scapeth , when the fox though he know many sleights , & those craftie ones indeed ; yet often together with his sleights , hee falleth into the power of the gods and the hands of the hunter . therefore thou canst boast of nothing , nor build upon any other thing whatsoever , but onely that sure foundation and art , which is god himselfe , & his holy word : for all other things forsake man in adversitie , except the hope and confession of god ; this is the true preacher in our hearts , if any man will attend and hearken to what he shall speake in him , he hath planted in us the seede of the woman neere unto the seede of the serpent , for opposition unto the same ; yea he hath confirmed his spirit , finger , word , and image in us ; his spirit he hath cloathed in us with flesh , and hath placed it captive in the midst of its enimies in the tabernacle of the flesh , that it may prevaile and overcome , and subduing the flesh may with it selfe carie it unto god , deify it , engraffe it , & unite it unto god ; for this is the fight betweene the flesh & the spirit in us , of which paul speaketh off . therefore if any will yeeld himselfe over in the midst of his enimies to the holy spirit , & glory in god , as in a most fortified campe in him : god would ( without doubt ) once come and vanquish his enimies , and so he should know all things to eternall life . but the world doth not attend unto god in himselfe , alwayes occupied with the sound or noyse of the creatures , passeth on with tumult and confusion , and so knowes nothing , heares nothing , learnes nothing , though in the meane time it compasseth , searcheth , and inquireth out a thousand unprofitable arts , and continually learnes , and the longer it learnes , it is the more unlearned , untill sliding into errour at last , it falls quite downe . but if men as christians doe , would abide with god privately in the schoole of their hearts ; and with marie would sitt attentively at the feete of their lord , and would both heare and learne what god would be pleased to speake , teach , & interprise in them , verily they divinely instructed , would at last vomitt up all their arts , as ignorant and folly . and with paul would forgett them , deny them , and account them as drosse and dung . standing water is easily made bright with the beames of the sunne ; and a rolling stone gathereth no mosse ; but the roaring rivers of this world must necessarily be either lukewarme or cold . therefore it is behovefull , that before al things we turn unto god in our soules , and compose our selves with him in quietnesse ; dayly talking with him , heare him , and learne of him . which thing the whole world is ignorant off ; it knoweth not how to heare the word , the master , the teacher , and how to learne of him in himselfe ; but alwayes it flyes out of its owne heart into the mouth of man ; who when they be altogether lyers , filthie , vaine , it comes to passe that they are allwayes deceived ; are alwayes learning , and heaping many arts ; when notwithstanding with all their arts they are ignorant and foolish , because that which they know , is but meerely surreptions , theevish , untried , taken upon trust from others , of which they themselves never had experience ; but if any to please the people have profunctorily beleeved , yet together with the people they beleeve some other thing . then truely like bees they fly out in swarming sometimes , prosecuting a poor wesell , making deare enquiry into a matter of little moment , and fall into some matter of dispute , upon whose , foundation and ground they are altogether ignorant off , untill they be satiated with it , then they fall upon some other thing . so in times past all israell ( in whom all the whole world is figured ) together with their kings and preists did fall , untill they wholy erred from the faith , and once taken were led away captive . read the people painted in my booke of the world . now j call with paul the word of god : that foolish and offensive speech , which to weet doth bring with it the crosse , greefe , and death of the flesh , and maketh all things which seeme somthing to be nothing , and only looketh upon & regardeth those men who are nothing in themselves , which in the eyes of the world seeme the greatest folly that can be . neither can it be perswaded , that letting passe that which it sees , it should embrace that which it neither hath not sees ; for it would rather have one bird in hand then two in a bush . neither doth it doubt so it might keepe it to preferre a temporarie life before a thousand eternall liues . and therefore the word and the preachers of the word have beene persecuted for fooles . now the word of god is of such a nature and force , that though it hath a vulgar stile so simple in the language of truth , yet it overthroweth all things whatsoever rise against it , it dulleth the edge of all witt , and these entysing and corrupt contemplations , together with the more eloquent kinde of lying , it doth bring into such straight , that it maketh them to blush for shame ; although ( as it is alwayes the properties of lyes and ungodlinesse ) they will not confesse themselves to bee overcome ; for the word of god doth say such strait seege to the heart of man , that every one , if he doe not speake against his owne conscience , is forced thus to thinke , and so to determine as the word doth speake , that so it is , and otherwise it cannot be but a lye . on the contrarye bursts in with a long circumlocution , and one lye doth almost waigh ten lyes , that it may seeme to be true and have a shaddow thereof . but the word of god , as i have already said , doth proceed after a most simple manner , but it doth so gird a man , that will hee or not , hee becommeth , amazed , and with admiration astonished & affrighted , doth say , this is the finger of god . no man ever spake thus ; for this word hath such a sharpnes , sting , and strength , that it pearseth even into the heart , and seperateth the flesh from the spirit , so as the minde beeing captivated without all controversie , assents to the same , and confirmes the truth thereof with all assurance ; not so craftie subtiltie can be objected against the truth , but that may be battered , weakened , and refuted with one word ; neither can any thing so accute be produced , which weakened with the like accute , may not be overthrowne , onely the word of god overcommeth with such force , that even the minde of the enemy is overcome and taken with it ; the outward man alone , and the face of the flesh , which would not be bridled , seekes out all kinde of ambushes , trickes and turnings , to escape this thunderclapp . and falshood , for shame covers its face with its hands , and thereby thinks that the whole body is covered , that it cannot be seene . moreover , it is behovefull , that all other traditions of arts , words , and spirits , bee examined by the word of god , as by an index , golden rule , and touch-stone . i call that the word of god , which is the spirit and life , ( not the letter ) written without inke and paper in the hearts of beleevers , which speakes unto the soules of all those that are obedient unto it . this j call the word of god ; not the scriptures . for if we speake properly , the scriptures or letters are not the word of god , but the minde , spirit , and that true divine meaning , which paul calleth the sence of christ and mind of the spirit , and christ the word of god . this i say is the word of god , as saint paul doth testify : the letter ( sayth he ) doth kill , but the spirit , that is the true and spirituall meaning thereof , which onely spirituall men are indued with , which doth quicken . these alone have the key of david , for the opening of all the seales of this closed booke ; to all other the booke is sealed with seven seales ; of which mention is made in dan. 7. apoc. 5. and mat. 13. by way of parable ; and the vaile of the letter doth hang before their eyes , untill they turne unto god , and seriously will obey his will . the spirit of understanding entreth into no froward scorner , who in the letter only desireth to shew his nicitie and clarkeship . for the truth is , that word of god , and his secrets , are made manifest to them that feare him . therefore many in our times are snared , who betwixt the writings and the word of god doe know no difference , and so doe they esteeme the scriptures for the word of god , so as beside it they knovv no other . but it appeares by the testimony of many divinely taught , that the scriptures are nothing but the huskes , the shell , the sheath , the lanthorne , the shrine , the letter , the cave , the vaile of the word of god . from whence it ariseth that they appeare so sinister , and in shew often repugnant , and are hidden from wicked men . but the word of god placed in and under them , is the kernell , the life , fulnes , and thing it selfe , or substance : for otherwise those learned men the scribes and pharisees had been blessed and happy , if the letter had beene the word of god , viz. the light , &c. because they had so well conned the scriptures , that most part of them they could say by heart , yet were they for all that most miserably to perish with this art ; and so death is eaten by the tree of good and evill , while yet men thinke thereby to have life . but christ doth more ingenuously testify , that they know not the scriptures , that is what in the scriptures is the word of god ; for what otherwise belonged to the letter and grammaticall sence they writt , but knew not the mind of christ , which was the force and meaning of the letters ; and the letters in my judgment are of sett purpose , so sinister and darkly dictated by the holy ghost , comprehended and declared , that those impious swine and dogges may not understand them , according as christ out of esay doth alleadge them , and giveth this reason , why he speaketh so obscurely by similitudes , and demonstrateth the same thing more significantly in iohn , least we should make an idoll of the letter ; and that wee should thinke some other thing more necessarie to salvation then bibles : to weet , that of god we should desire the light of his word , which is hidden in this lanthorn ; and also that true teacher the holy spirit , which may direct , lead , and instruct us in the holy scriptures , and may open the seales thereof , declaring unto us the mysterie of this shrine , that is his divine word , law pleasure , will , and meaning , hidden under the dead letter . many thinke it enough that they have bibles , and know how to reade ; here forsooth they find the holy ghost , the word of god , that double sword of the spirit ; yet wrapped up , and closed in the sheath . but who can understand , gaine , finde , and brandish the same ? he answers by the prophet esay : yong children , who will be affrayd at this killing letter , they are sore out of heart , tremble and dye for feare . therefore it is not enough , although it is good , to have bibles . what to have bibles ? all the pharises had the same , could say them by heart , and yet they lived no lesse blinde and dead . these very bibles are the tree of good and evill , of which they did eate death , although to the godly who consult with god about the meaning of them , and renouncing themselves , pray unto him for the obtaining of his spirit , they be the tree of life ; god will give his glory to none other , no not to the scriptures , but hath made them darke unto us , and hath reserved the interpretation to himselfe , that he may teach , enlighten , rule , and guide , how , when , and as hee will ; and his will is , that we alwayes wax stronger , and by degrees come nearer to the knowledge of the truth , if so be we would doe the same by his helpe ; but hee hath not sowen his word by the way side for dogges and swines , but hath covered it , the same beeing hiding in the letter , that we may not rest our selves contented in the letter , but digg up the hidden treasure ; and with all religion pray for grace and understanding , and consult with his holy spirit , that he may take us into his tuition , guide us , teach us , leade us unto the tree of life , the fruit whereof may feed us up unto eternall life . and this is the tryall of all arts , doctrines , and spirits , that they be compared and agree with the word of god , that that which is divinely unto us , we finde to be true by his word in our hearts . in a word , that our spirits may confirme the same so to be by its testimony , as wee have divinely learned the same , and that we sustaine for the defence thereof to dye . therefore it is likely and so it shal be indeed , what doctrine soever commeth frō god , the same is not repugnant to the word , which divinely taught , we have in our hearts , but agreeable , thereunto giveth testimony that wee know his word , as we are knowne of god , and comprehended as we are comprehended of him , otherwise how could we say amen , and assent if the contrarie should be fall in us . therefore they are much deceived who thinke that nothing is the word of god , but what altogether differeth from our minds ; and therefore compell themselves only to beleeve those things which in their inward man they can perceive , feel , & comprehend to be far wanting in them , and contrary to them . indeed the word of god invadeth our hearts with an exceeding force , because it is spirit , our hearts are flesh ; but where the beleeving heart addicts it selfe to the worship of god , the word is soone incorporated in us , and our heart made one with it , is converted into spirit ; so as now the truth it feeleth , yea and what more it witnesseth that to be true , which the spirit doth speake unto it ; and is so bound that it necessarily must assent unto it ; neither doth it so compell or force it selfe to beleeve , but it is so compelled , that it cannot but beleeve , and would a thousand times make a losse of its body rather then beleeve otherwise . so again the mind cannot be beleeved , and as long as the minde doth not assent , it is a sure argument , that as yet is hath not comprehended , nor as yet is the word incorporated in thee , nor the sonne of god borne . for he who comprehendeth the word as he is comprehended , feeleth the same , yea testifieth , & knoweth that the same is true . wherefore compare , or examine all learning with the testimony of the spirit . for if thou art a beleever , god dwelleth in thee , and thou art sealed with his word and spirit , but if thou dost not beleeve , this examinatiō nothing belongeth unto thee ; for it is spoken to the beleeving thessalonians , try the spirits . if in a wicked man the spirit were to be compared with his heart and with the letters , he could never rightly judge how he doth understand them , because hee taketh that to be the word of god whatsoever pleaseth his wicked and perverse heart and eyes . on the contrary , it is commanded to the saints , that they try and prove all spirits and doctrines by the word of god , which divinely taught , they have approved in their soules ; not to the wicked who are unfitt to every good work , and whose judgement god doth not approve off . but if they say , they are to be brought to the touch-stone of the word the holy scriptures . j willingly grant the same , so that you understand that of the minde of the scriptures , which is the onely word of god ; which also onely those who are of god doe understand , but if the doctrine and spirit be compared with the letter of the scriptures , it will be compared diversly , every one according to his owne understanding , in which they are deceived ; neither is this the true trial , as more cleare then light wee may see it ; since all desire the letter to be this judge , and thinke them of themselves to be the same . therfore that which hath not the examination i speake off , which i but now spake off , is as easily confuted as it is admitted , as gregory sayth . here are casheered all the arts , explanations , orations , and comments of men , which are boughes and fruits of the forbidden tree , in the paradise of this world , from which as yet all men doe eate death , and yet neverthelesse with adam and eva thinke themselves to eate life , and hope to be gods . therefore all mens arts are no other then a plant of the devill , who thinketh by this meanes to change men into gods , & from hence promiseth life & immortality , when neverthelesse death is before their eyes , so soone as they have eaten of this fruit . now that sentence standeth firme : every plant that my heavenly father hath not planted shall be cutt downe . therefore all those arts must againe in their original be brought to nothing . that j confesse is the only scope of the holy scripturs , which is the word of god , knowne of them who are of god ; but that the literall and grammaticall sence is , this i doe not think , which wicked men doe understand , and also follow , and yet by christ are denyed to understand the scriptures , but as they expound themselves in the godly , out of the doctrine of the holy ghost ; and this meaning cannot be comprehended in open commentaries and rules , but the holy ghost will have this book & mistery reserved to himself , neither wil he have it imprinted but will shew , teach , & open to all , according to the measure of every mans faith , as much as is necessarie , neither will he have it so committed , that one may teach another , and so incroch upon the priviledge of god , but will teach it himselfe , that all and every one of us may be divinely taught , and may glory that wee have learned the word of god from god , and not from men , with pleasant docility , yet so as men ought , and every one may one to another give that testimony which hee hath learned from god . so it commeth to passe , that with christ and his apostles we are witnesses of the word , not ministers of the spirit ; for who hath commaunded the wind but onely the master of the winde . to this belongs that which job , jeremie , and esayas say , that we shall all be taught of god , so as it shall not be necessary for us to be taught of any other , but that so its true as the holie vnction shall teach us . and whereas god is onely true , and all men are lyars , it cannot be but it must be a lye and errour whatsoever commeth not from god ; and that cannot come from god which all wicked know and understand . since they are not of god , but are seperated from him by the partition wall of sinne . now what commeth not from god is sinne , and not good ; and what shineth not from his light , is altogether darknesse , although it seeme to be light and wisdome , as esay upbraideth the caldean philosophers , their owne witt hath deceived them , and they were wearied with the multitude of their owne inventions , &c. god speaketh this against all arts , except the art of god , formed in us by his word ; which exhibits unto us nothing to be meditated upon , and vewed in the light but onely god , to know and understand god , because that word is verily god , without any distinction of nature ; there as god cannot be defined , described , or divided ; but if we speake properly , god is all in all things , and yet nothing of all these things which can be felt , conceived , or comprehended by sence , reason , or understanding , spoken , written , or heard ; so is the word of god infinite , infallible , incomprehensible , eternall , by it selfe existing , and farre exceeding all the writings and words of men , because it , as god cannot properly be written , read , or spoken . since it is god , and was before writing or man was , and shal be when man is deceased & writing are ceased . therefore all things are subiect unto vanity ; for which cause the nature of all things are called vaine and vast , by reason of the accident of vanity , although in it selfe it be good ; onely the word of god , which in it selfe is perpetuall and semperternall , can neither be written in letters , nor expressed in word , endureth for ever . hence it comes to passe , that whatsoever is spoken or written of it , as that which is not of god himselfe , remaines but as a shadow , a figure , and testimony thereof , and is not properly god and his word . now no man can speake or utter this word , therefore it is necessary that it speake it selfe , in an obedient and willing heart ; and for this cause it is required of every man , that hee submitt himselfe under the potent hand of god , void of his owne will , free and cleare from his owne heart , and subordinate to the will of god , that god or his word may speake , teach , seeke , love , finde , acknowledge , beseech , hear , praise , honour , feare , and adore it selfe . this alone is the art of god , which he himselfe doth teach in us , without this all other arts are nothing ; for besides this to know all things , is to be ignorant of all things . all arts without this art is vanity , which yet is better conceived in heart then it can be uttered in word ; yea it cannot be expressed or declared in worde , therefore no man can teach the same to an other , but it is to be taught and manifested by god , to the teaching of which whosoever are sent , they are not doctors or masters , but onely witnesses of that word , which by the vertue of god is before in our hearts . therefore it hath many names , which oftentimes are used one for an other ; so that as sometimes the father , sometime the sonne , and sometimes the holy ghost is called the fountaine of life or truth ; so the word of god is sometimes called the seed of god , sometimes his soule , sometimes his soonn , sometime his arme , sometimes his hand , sometime his right hand , sometime his law , sometime his will , sometime his image , sometime his inspiration . and hither may be referred all the names which the scriptures give to the father , sonne , and holie ghost , and the word of god , which are all one , and referred unto one , serve to the signification of the same thing . and this word which in the new covenant is called christ , is the essence of all things which are , and all things are created by it , and also are preserved , nourished , and sustained by it , and in it . so that all things have their beeing rather in the word then in themselves . and if god should withdraw this word to himselfe , as was the estate of them before the beginning of the world , while yet the world was not made of him , so should all things necessarily in the same moment be turned to nothing againe . therefore doth god even to this day preach this word unto us , and yet it is ineffable , as taulerus saith , though in him all things have their essence and being in & from god . wherefore to committ and consecrate a mans selfe to this living word of god , is the onely life eternall ; and that true one art and part of mary which cannot be taken from her ; all other arts are vaine and must perish with the inventors and professors , only to know god , & obey his word , which the scriptures calls to eate christ , to beleeve in him , to putt on the new man , to adhere unto god , to be born a new , to live to the spirit , to heare and receive the word of god , to be baptized , to be ingrafted into christ , to receive christ , and many other tearmes : is not onely of it selfe immortal , but preserveth all from death , who are indued with the same . no man can consume this bread , but it preserves him the eater thereof , from eternall death , and hunger unto eternall life . this treasure can no theefe take away , no rust or moath corrupt . in a word , this eternall word is to a christian all things ▪ in adversitie a sword & weapon against all dangers , meate to him that starves , cloathing to the cold , for want of divine grace , and a sure sanctuary to every fugitive . but he that knoweth all things , and is ignorant of this , knoweth nothing ; even as hee who knoweth and hath all things , and wanteth god , possesseth nothing ; and if it could be , that any man could know all arts , which all men at any time have knowne and understood ; if he were a pandora , or a hippias , knowing all things , yet were he not therefore any whitt better in the sight of god ; yea j dare say , he should be so much the worse , by how much he had glutted himselfe of the tree of knowledge & eaten death ; for the more poyson is received , the speedier will the destruction be . and even as this was the fall & death of adā , viz. to become a god , & to arrogate to be something in himselfe , & to know , j will not say to be ignorant of nothing . that fal cannot be forgiven , or repaired , unlesse thou vomitt up all that diabolicall art and curious knowledge ; and besides eate of the tree of life , which shall worke in thee an utter forgetfulnesse of all those arts , and make thee a childe , a foole , and reduce thee to innocencie under god , that at length thou mayst know that which god would know in thee ; so he himselfe should teach and suggest in thee by his word , according as it is said ; otherwise all things are unprofitable , yea though a man know all things , they are not onely unprofitable , but also a hinderance to this art of god . he that is ignorant of this , in vaine hath he learned & knowne all things else besides . in the word of god alone , which proceedeth out of the mouth of god , is seated the rule of all things , the scope , doctrine , art , life , and truth , teaching what is to be done , what not to be done , what to bee spoken , what not to be spoken , whether to enter , from whence to depart and come out . all other arts they be variable whatsoever they be to time , fortune , vanitie , death , and oblivion ; and not onely these arts , but also the letters , bookes , formes , masters , tongues , which we use , doe perish , and others after them , which succeed in their places , so that nothing is cōstant & of long continuance in the earth , but all things according to their visible nature , are frayle , mutable , and momentary . how often are the tongues themselves changed ; how often the formes being removed , doe new succeed in their place ▪ ( as i have said before ) orthography is not ever like it selfe , and the same with all people in all times ; yea the true pronounciation of the latin tongue ( as cornelius agrippa in his booke , called de vanitate scientiarum , formerly alleadged by us ) is perished , and no where extant . moreover , the auncient letters of the hebrews are gone , so that there is no memorie left thereof , but onely those which esdras in their place invented . adde moreover , that the tongue is made verie lame by the caldeans , which also hath been incident to perish of other tongues ; so that no man there is who can finde out their auncient forme and dialects ; besides this new words doe allwayes creepe in the old word , beeing growen out of use . and againe , the old words are received , the new being thrust out ; so farre forth , that nothing is durable or constant in this life . and if any man would observe , he shall finde that our mother tongue in england is dayly changed : that at this day they speake otherwise then they did a few yeares since ; yea and such a curiositie & nicenesses there is in the word and tongues , that what men have a while made use off , suddenly they cast away , as disdaining the same ; every man endevouring to bring out some new and rare thing , that he seeme not to imitate the words of any other : insomuch that the cheife inventour of words doe now obtaine the chief praise and estimation of art. and by this meanes all things are confounded in the earth ; and what now is new , is presently growen old , and anone become new againe ; and the hearts of men , the kingdomes , peoples , and languages of the world , like to the course of the yeare . in times past france spoke the dutch language ( as beatus rhenamis writing of the germaine affaires , most elegantly proves ) but now it hath gathered a proper speech to it selfe out of italie , germaine , & spaine , but most specially from italie ; which thing of the tongue was caused , perhaps by their warre , because divers people being mixed together , they made and used a mixed kind of speech . hence it came to passe , that as yet they retaine some of the germain words : as suppen sacken kushen , which they almost according to the nether germains pronounce , after the bastard germaine souper , sacen , cuysten . this i speake that we may see , that nothing is constant or new in the earth , and that is true which terence writt : nothing is spoke now which was not spoke before ; so nothing is done which was not done before . so that cornelius agrippa thinkes the invention of gunpowder , and ●uns was no new invention ; of which opinion in the historian volatiramis ; and this may be gathered out of the sixt of virgils eneads , where thus he writes of salmon : i salmon saw with paine & torment late who would loues flame & thunder imitate , for caried by foure steeds , with torch in hand through elis cittie & all grecian land did ride in triumph , and command that all sh●uld give him honour and a dietie call ; o mad man , he who with his chariots noyce would imitate the mightie thunders voyce , and solomon shewes the same all along in the 3. chapt. of eccles. as also to the first : that what hath beene that shall bee , what hath beene done , the same shall be done , neither is there any thing new under the sunne . there is something which is as if it were new , yet was that in auncient times which hath beene before us . there is no memory of former ages , neither shall there be of those that are to come ; amongst who are to be ; and a little after things past , and things to come , are all forgotten , and the wise together with the fool doe dye . in which words what other thing would the preacher show then that all arts are subiect to oblivion and death ; neither can they alwayes remaine in the soule , but together with the body departs or perisheth by death . for nothing ( i say ) can adhere unto the image of god , ( i meane the soule which is like unto god ) and consist in death and fire ; but what is onely god and his word , this is the onely endure able creature , and the meate of eternall life : not that opinion and art of philosophers , but the true good of the minde and soule , which can happen to no other thing but the word ; although i doe not denye but that word appeared to some of the gentils , and taught them ; because god is no respector of persons , but as a common light of soules , as the sunne is the light of the whole world ; neither is the hand of god shortned , nor his eye envyous , that he should not looke upon the whole vvorld . with the same love , eye , and grace since we are all alike the same workmanshipp of god , all of the same love , estimation , and authoritie with him . hence thou mayst collect , that all arts ( invented by men ) are death , and fruits of the tree of knowledge of good and evill . for assoone as adam had eaten of that tree , the same day he dyed in the eyes of god ; as the historie declares ; although afterwards according to the flesh hee lived many yeares ; as from heavenly matters the same day was his eyes shutt up , and he eat death , although in his owne judgement his eyes were opened , and he seemed to himselfe to be a living god , knowing good and evill : then began he to exercise his art , his cunning to expound , dispute and seeke out a malitious sutle and captious meaning in all things , and also to deale deceitfully with god , and in all things to hide himselfe , to cover himselfe with figge leaves , to kisse his owne hand ; in a word , to worship himselfe , by inventing many arts amongst his posterity . and out of this roote spring up all the precepts of men , their expositions , their arts ; and so excellent a foundation have they , as both the inventour and the authour of them was the devill ; and the first scoller that learned them , did eate death therefrom . and this science and art is utterly to be abhorred , being no other then a diabolicall perswasion , conceived in adam , formed and hid in the seede of the serpent ; and yet all the world , as adam did , thinkes that life is placed in it ; neither doth it receive any instruction from adam ▪ neither indeed understand the historie of adams fall , or his rising againe ; and that whole matter at this day doth live yet , accounting it but a historie long since acted & done , and afterwards dare say the word of god endureth for ever . therefore wee must needs confesse that nothing is past which in its kinde is not yet extant . whole moyses is urged upon christians , neither is one jott of the word of god lost , which shall not be fulfilled in every moment in spirit & truth . therefore the fall of adam happeneth dayly ; dayly doth adam in his posterity eate of the forbidden fruit ; and therfore his sonnes in adam , as in the roote , are damned & dead . now this our fall as adams , is amended and repaired , if we spirt out and vomitt up this knowledge of good and evill as poyson , and become as adam was before his fall , children , fooles , and innocent turttles , that wee may eate of the tree of life , and suffer the seed of the woman to be ingrafted in us . this is not the seede , the art , witt , and counsell of the serpent ; but the seede , word , will , the minde of god , the tree of life , which whosoever eateth , and suffreth himselfe to be fedd therewith , is indowed with eternall life . now in us there is a medicine with poyson ; for as by sinne the tree of knowledge of good and evill was planted into the heart of adam , so by his conversion , rising againe , and seede of the woman , the tree of life is planted by the tree of death in the heart of adam . from these two seeds & trees so different , doe spring different fruits , so as one is poyson and death , the other is medicine & life ; and if any man would know that plant , which is called man , he may easily know what he ought to think of his owne art , knowledge , wisdome , and righteousnesse , how that this pleaseth all men , and is of great respect with them ; for what is current with the world but its owne coyne ? what but the wisdome , art , and righteousnesse of the flesh , seemeth holie in the sight of men : onely the holy ghost can reprehend the world of sinne , righteousnesse , and judgement . it is wonderfull to behould how the world doth dayly yet eate death of the forbidden tree ; which tree you may call ( as the germaine theologie doth ) our own will ; and although god doe dayly cry aloud in them , and moreover provideth by the witnesses whom he sendeth to teach them externally , that they abstain therefrom , or otherwise they shall reape death therefrom , yet none beleeveth but all follow that serpent , which secretly in our heart doth speake thus : not death shal you reape by any meanes , but if you know many arts , you shall bee like unto god , and live for ever ; ( this the whole historie of the bible remaines in force at this day ; ) & from hence ariseth a certaine art and curiositie , enquiring & searching out ; neither will any submitt himselfe docibly and simplie unto god , and obey his word . but every man will be his owne , yea gods master too , and teach both himselfe and god , bring him into the schoole , and there prescribe unto him , with whom , where , what , wherefore he shall doe , speake , permitt , or omitt . hence it commeth to passe that wisdome is justified alwayes of her children ; and those men skilled in a thousand arts , and above measure craftie , god cannot satisfie , neither can he obtaine his kingdome , or gett any love or right at their hands . since they will be altogether gods , and kisse their owne hands , will , wisdome , prudence , and reason . the art of the devill , which is sucked out of the duggs of the serpent , hereupon we compose many bookes , desiring to teach the whole world , not knowing how to teach our selves . from hence it comes that the proud devill , alas ! is buried deepe in learned men , whom their deadly knowledge doth so dangerously puffe up , that they thinke themselves worthie all honour , both from god and men , and oftentimes if not in word , yet indeed they make their estate as lucifer and adam did . no man understandeth how we dayly become lucifers and adams , but thinke that to bee the relation of a thing long since done in adam , and condemne his wicked pride and fal , when neverthelesse we all sticke fast over head and eares in the same , and yet deride others who in this kinde are foolish . divines preach much the word and his precepts , but when they are to be kept , indeed they are wanting in this ; yea what themselves doe sometimes teach they will not suffer others to practise , but contented meerly in the bare words , so making the word of god nothing but a meere art , a matter of talke and disputation , & had rather be called knowers and fearers of god , then lovers of him , that not in vaine is the proverbe , which is verified by experience , teaching and confirming the same : the greater scoller the worser christian . the gramarian is carefull that he erre not in his speaking , but little regardeth the errour of his life . in like manner the poets had rather bee lame in their lives then halting in their verses . philosophers would know all things , but not themselves . the historian describeth all peoples , but neglecteth himselfe . the orator is more sollicitous that he speake not rudely , then that he beleeve not , or live wickedly . the logitian will sooner forsake the truth , then leave his opinion and conclusion . they that have any thing to doe with geometrie , doe sooner measure the earth then their wayes . the musician taketh more care that his song bee not dissonant then that his cariage bee consonant . astrologers travell over the whole heavens , and foretell things to come , but see not the ditch under their feete . the cosmographer relates of all mountaines , valleyes , woods , and rivers , but that makes him not one haire better in the sight of god . the phisician healeth sick mens bodies , but neglecteth the healing of his owne soule . lawers are alone expert in the precepts of men , but negligently violate the lawes of god , so as the proverb from hence hath risen . neither doth the phisician live , nor the civillian dye well , because phisitians of all men are most intemperate , and civillians the worst christians ; and for that cause ( as baldus being an expounder of the law himselfe doth say ) the most part of them are taken away by sudden death . other arts-men j will not here mention , but referre you to cornelius agrippa , chap. 100. so the devill doth compasse us about with the rope of folly ; insomuch that sometime with one question , sometime with another art , we be so amazed ; in the meane time wee neglect the onely science of god , in which all things consist , even as the adulteresse medea ▪ when her husband jason pursued her , cutt her children in peeces , & dispersed their members in the way , that iason might bee busied in the gathering of them up , while shee escaped out of the countrie . alas , shall death , sinne , and the devill thus please us ? shall wee alwayes thus seeke god in hell with the devill ? light with darkenesse ? the living among the dead ? one thing is necessary , and this no man will desire ; many things are unprofitable and unhealthfull , yea deadly ; yet these are greedily desired off , and devoured by all men . in the word of god alone , and no other thing , are all things placed , neither therefore will it profitt thee to have all things , to know , will , speake , surpasse in measure , dispute off , number , paint , adorn , judge , teach al things , &c. to know all things , is nothing else then to know the arts of the devill , eaten by his counsell of the forbidden tree ; onely to know the word and will of god , and to live according unto it ; to be fruitfull in good workes , is the true art and eternall life , eaten of the tree of life ; in vaine , it is to know all things , yea rather it is bitter death , as hath beene sufficiently spoken off before . since therefore all the arts , witt , and righteousnesse of men , springeth from the tree of knowledge of good & evill , or rather from the devill ; and therefore is the fall and death of adam ; it necessarily followeth , that the more any man is learned therein , and experienced ▪ the higher he hath ascended , the worse and more perverse he is ; as hee who hath made the greatest proficiencie in the wisdome and knowledge of the devill . and againe , the more foolish a man is in this art , and in the wisdome of the flesh and the serpent , and the more bee hath unlearned , forgotten , and emptied himselfe thereof , the more righteous he is , and wise before god : for we must altogether forget and unlearne this fleshly art , this curious sagacitie , this devilish righteousnesse ; and in steed thereof must learne the onely new , contrarie , and divine art , wisdome , and righteousnesse , by the eternall word , by the seed of the woman of the tree of life , of which whosoever eateth , shall have eternall life . for this cause the scriptures doe so vehemently urge new birth , childishnes , foolishnes , hate of a mans life , deny all of himselfe ; which would not be , if there were any thing that is good or acceptable to god in man before . no man thinkes of this , but all men being puffed up with their owne arts , witt , righteousnesse , goodnesse , &c. beeing secure and without conscience or religion , and yet doe eate death of this forbidden tree , that is of their owne will , witt , reason , knowledge , goodnesse , and art , by that seed of the serpēt , implanted in them . but god doth exact nothing but the knowledge of himselfe , and that we would be obedient to his word , and submitt our selves to be taught by him , which the scriptures doe sometimes call faith , which bringeth us unto god , begets us anew , and regenerates us , that thence doe flow the waters of life , the fruits of the spirit , love , peace , joy , a guiltlesse minde , and all other good things , which the scriptures doe sometimes call faith , which bringeth us unto god , begets us a new , and regenerates us , that then doe flow the waters of life , the fruits of the spirit , love , peace , joy , a guiltlesse minde , and all other good things , which the spirit of god effecteth and powreth into us . therfore theologie is the true magick , the worship , & sciēce of god , which god doth equally exact from us all . and this is the same which god doth exact , teach , and effect by his word in them , who offer and submitt themselves to that his word and clemency to be taught . therefore doth he so frequently and oftē admonish us , that he might make it knowne , that in him alone is life and all other things to be found , and that hee threatneth and inflicteth great punishment on them that despise him , as many places of the scriptures doe witnesse , though the word of god is not tyed or bound unto them , as wee will prove anone ; yet they give good direction and testimony to the mind , if any man can have the same & use it aright ; and yet doe much more , abuse the scriptures then rightly use them . neverthelesse they are not to be forsaken any more then a mans wife , children , meate , drinke , &c. all which may be abused , but yet wee must learne to use them rightly . chap. xiii . of the maiestie , of the free , constant and eternall word of god , how it can be bound to nothing , included in nothing , nor buried in the letter ; and also the difference betwixt the internall and the externall word . the word of god is as god , infinite , invisible , ineffiable , a spirit and life , which no mortall man can speake , see , or heare , but as farre as is lawfull to speake of it after the manner of men , and by similitude . the word of god is nothing else then the glistering , the essence , the image , the forme and splendor , as well imprinted like a seale into all creatures , as more specially into the hearts of the faithfull , which in all things is the cause of their being , in all beleevers teacheth , in al wicked men reproveth , exhorteth , and contendeth and reprehendeth the world of sinne , and which in the beginning did enlightē & informe the hearts of adam , abell , noah , loth , abraham , iob , mercurie , termigestus , plotimus , cornelius , and all other upright-hearted gentils . for though god giveth beeing , in , above , below , without , and beyond all creatures , and is the essence of all things that bee ; yet in nothing is hee so clearly to be seene as in man , whom therefore he created after his owne image , and perfected in christ . therefore as brightnesse doth so proceed from the light of the sunne , as yet it is not seperated from the sunne , but for all that remaines in the sunne , though it fill the whole world , and enlighten the same ; so is the sonne in like manner whole in the father , and in all the creatures , as the light is in the sunne and in the whole world : therefore it is called the brightnesse of his majestie , and the image or figure of his divine essence ; of the same nature , substance , and essence with god ; so as nothing can bee spoken of the father , which may not also be verified of the word : god is no where and every where , in all places , in all things , and yet incomprehensible above and beyond all things ; limited to nothing , so farre forth that the heavens and earth are not able to containe him , nor all the creatures . so is the word . even as the light of the sunne hath an originall , from whence it proceedeth , and a force & action into which it tendeth , which originall is the sunne it selfe , and which externall active force is the heating or enlightning of the whole world , or as the word of every man hath originall force and spirit , which originall is man , whose expression and image the word is , and of the same essence with him . and thirdly , it hath an active force or spirit , which qualifieth this word , and makes it either cheerefull , or angrie , or sorrowfull or displeased . so the originall of this divine word is the father , or the action , or active force , or vertue of it is called the holy ghost . as therefore the sunne , is light , and that active force of that light , is the same ; and as man his word , and the active force of that word , is the same ; so the father , the word , and the holy ghost , are one god . wherefore nothing that appertaines to their essence can be spoken of one , which cannot also be verified of all , that is all three ; and as they are of the same essence , so of the same condition , disposition , and nature . as therefore god is in nothing , and yet in all things ; so also is his almightie word , which is the same : as god is so in all things , yet that he can be included in nothing , and so above all creatures , as the earth , heaven , or any other creature is not able to conceive or circumscribe him . and so in all creatures , as nothing is without him , or rather nothing there is that is not full of him . so is also his word . as god can neither be spoken or written , nor any man is able to declare what god is , but all things which are said of him , are but images & shadows . j will not say as taulerus and dr. eickarius say , seeing if we speake truely and properly , the whole nature of god is farre otherwise then man doth or is able to speake of him . lastly , as god is a thing opposite , and contrary to humane cogitation , and farre otherwise then he is conceived to bee in the thoughts of man ; so also is the divine word of god . as there is nothing so little in which there is not god ; and againe , nothing so great that can receive or circumscribe god . as nothing is so little but god is lesse , and nothing so great but god is greater , beyond , without , below , & above all creatures ; so also is his divine word . as the free , almightie , eternall , immutable , omniscient , incomprehensible , invisible , and unconceivable god is the beeing of all things ; so as as all things consist rather in him then in , and by themselves ( as taulerus and the germain theologie in a 1000 places doe avouch ) and is none of these things which can be seene or comprehended by sence or expressed by word ; so his divine word is free in all , and beyond all , bound unto nothing , neither tyed to the prison , or letters , or cover of the letter , concluded , included , and so tyed unto it , that otherwise it is no where ; even as the following position and sentence of a learned man divinely instructed doe show . as the word is covered and hidden by the letter , so it is opened and revealed by the spirit . hence it commeth to passe that the letters be as a closed or sealed booke ; so as the dark letter , except it be opened , doth slay ; but the spirit doth quicken , and the letters are as a certaine image , void of life and spirit : that is a printed and dead expression of the spirit ; therefore they want life , ( except the soule of the spirit be present ) and doe erre . therefore the letters cannot be the word of god . since the word is farre otherwise an other thing then the letters ; for it is a spirit , truth , & life ; but the letters are cōtrary : flesh the letter & death ; yea the letters if they want the light of the word , are an offence ; & if they want the soule of the spirit , are a stumbling block . therfore the letters are an otherwise thing then the word ; that is , they are not the sword of the spirit , but a sheath ; for as the womb of the virgin conceived the word , so the letters . for the word is clothed both with flesh & with the letters , that seede of abrahem layeth hould of the scriptures or letters , ( for they are both one , ) and againe is apprehended by them ; but the spirit is not apprehended in the flesh or letter of the scriptures . the cause thereof is this : the flesh or letter cannot containe , conceive , or comprehend the majestie of the word ; yet even as it was so in the flesh , that the majestie thereof did not appeare ; so it is in the letter , that true neither to all , or to any one that reads , is it obvious and apparent . this is witnessed by all learned men in the meere letter , since the world began , who neither could know , finde , or comprehend christ in the flesh , nor the word in the letter ; which they should have done , if christ in the flesh , or under the miserie of the flesh had beene known unto all , not hidden but manifested ; and the letter had beene not the covering mysterie , but the true living and enlightning word of god it selfe . as therefore the flesh was not the word , but the cover thereof , and a certaine great mysterie ; so the letters are not the word properly , but the shell , the barke and cover thereof . the word was made fleshly assumption , not mixture , and so the same word is made letters , yet not so as the same can be said of the letters , as of the word , but as in a certaine seale . therfore so farre are the letters from being the word of god , that they onely be the figure and barke thereof . for the word is not that which is spoken by the letter , but that which is expounded by the holy ghost , and understood onely of the faithfull . therefore the letters doe paint out , & shadow out ; and after a certaine manner set forth unto us the word , and expresse something , but are not the word , although they be spoken and expressed . for the word did not assume the flesh that it is not out of the flesh . so it did not so fall into the letter , that it is not out of the letter ; for there was the word when there was no letters ; and the same will remaine after the letters are perished . therefore as the word was never included and circumscribed in the flesh , neither is it in the letters . for so it was in the bodie , as it never yet left heaven , and in the same manner it is so in the letter as yet it is every where . therefore the word is in the letter altogether , but not all . hereupon we see that the letters have been exercised with a continuall encrease and addition . therefore the letters are the image of the word , and not the word it selfe ; and if they be , they are altogether a written , and a dead , & not a living word ; for there is a twofould word , one that quickneth , viz. the spirit , another the letter , which is said to kill and slay . the living word is that which inwardly teacheth , and maketh us to fructifie ; the dead word is that which in the flesh and letter is proposed unto us . the living word is a true light , which enlightneth all men , and therefore a regenerating spirit , because it reneweth all things . in a word , it is the power and might of god , which giveth unto us that knowledge , sence , soule , and life , which is from god . a certaine brightnesse of the face of god , which enlightneth us from above , & imprints in us the unction of the holy ghost , by which it teacheth and instructeth us in all things ; but the dead word are the letters , that sealed booke , and dead letter , sence , and will , which is the word of the flesh , not of the spirit of god . the true and living word is that which god begetteth in us , and the spirit of god effecteth in us ; but the dead and litterall word is that which the letters show unto us and men propound . therefore he doth not alwayes want the word who hath not the letters : for he may have the interior who wants the exterior word , to witt , the law of god written in our hearts . hence it comes to passe , that no man hath absolute neede to be taught of an other , or to admonish his brother concerning the knowledge of god . for al these shall know , from the least to the greatest , and are all the disciples of christ divinely taught . this writing is not printed with inke and paper , but written with the finger of god in the tables of our hearts . this is the doctrine of the truth , and the inspiration of the spirit , to wit , the propheticall breathing , the inspiration of the spirit , and the true art of god . moreover , hee may have the living word of god who wants the dead of the letter ; and the thing it selfe who wants the signe , that is the life of the word , though he wants the dead letter ; for two things are cheifly to be considered in the word . the first is the disposition and nature of the word , which is a certaine light intended for the enlightning of men . the other is the action of it , that is the spirit , which giveth action and operation to the word . for the word hath not onely a knowledge , but also a certaine action , it is not onely a light and splendor in us given from above but also life . the interior word containeth both of these which sometimes is called the kingdome of god , sometimes the spirit , sometimes christ dwelling in us . for it is not onely a light , way , and guide , but also spirit , truth , and life ; that is , which not onely teacheth man that he may understand , but also moves him that hee workes . but the exterior word is farre from this priviledge , and hath farr a different nature ; for it is nothing else but a certaine forme & figure of the interior , j will not say a shadow . therefore the interior words , as it is the onely lively , so it is the onely true word , as being the truth and life . but on the contrary the exterior is nothing but a killing letter , and a deceitfull figure of the word . hence it ariseth , the letter , ( as christ ) becomes a certaine snare to wicked men , a stone of offence , darkenesse , not light , death , and not life . therefore it is necessarie , that beside the exterior word , the interior be sought after and knowne : since the exterior deceiveth a man with its shape , is death and darknesse , unlesse the light & life of the spirit bee together present with it . moreover , the exterior suffereth a man to be sluggously and idle , except the power of the interiour bee present with it . therefore the interiour word may be without the exterior , as the exteriour without the interior . therfore it doth not necessarily follow that a man hath the word of god , because he pretends and hath the letter ; as on the other side it followeth not , that he who wāteth the exterior word or letter , wāteth also the interior , true , and heavenly word , which is god himselfe . for he doth not alwayes want the word who hath not the letter ; for the letters doth onely give a testimony of the word , so farre are they from being the word it selfe ; yea they are scarce the image of the living word ; much lesse are they it , which neither can be written nor expressed by words both which is incident to the letters . therefore the letters are farre from being the word of god , yea all the word , though sometimes they bee called the word of god ; as the image and picture of a man is called sometimes by his name , even as god is sometimes called man , & the word flesh : not that god is man , or the word or spirit is made flesh , by imitation , appellattion , and permixion ; so as what is said of one , may be verified of the other , or so as god cease to be god , and to be truely changed into man , as that water in cana galilee was changed into wine . or so as the word is so flesh , as not now it is not the spirit , or the word but flesh , in no wise . the word is not so in the letter , that they be one and the selfe same thing , or so as the word should have changed it selfe into the letter ; and yet well and rightly the letters are called the word of god ; so as god is called man , and the word flesh ; although to speake properly , neither is the word of god chāged into letters , nor god into man , nor the word into flesh . therefore both these may be true , the letters are the word of god , and the letters are not the word of god . now although the letters are sometimes in some respect the word of god , yet truely are they not the sole , nor altogether , nor all the word of god ; yea if we speak properly , they are not the word of god , which either can be spoken or written ; and that the letters are not the sole word of god , may be made knowne by this : that many things besides the scriptures are revealed & inspired unto many , and many things are spoken and written by them which are not contained openly in the letters , yea which somtimes are contrarie to the dead letters . the prophets , & moyses , & christ , and his appostles , whose words seeme to be contrary to the prophets , what they have written of the temple , the sacrifice , circumcision , and of the vision of god . moreover , the true word of god hath beene from all eternitie ; yea even before any scripture was , ( as i have said before ) & it will be hereafter whē the scriptures are perished . therefore the word is improperly in the letter and flesh , and therefore it is improperly called flesh or the letter ; for my word ( saith christ ) is spirit and life . therefore the word cannot be that word which is flesh or dead letter ; wherfore though the word truely and indeed is onely in spirit , as in which it onely liveth , yet it is also in the flesh , but yet weake if there it bee alone without the spirit and life . it is also in the letter , but altogether dead , unlesse the spirit doe quicken it , as the soule doth the bodie ; and it is in both , and yet not truely , and if truely , yet not all , and onely , and lively . now , although the word is in the spirit lively and true , yet after a more peculiar & excellent manner it is in the flesh then in the letter , although the spirit be present with the letter , and lend a hand , it teacheth nothing , but when the spirit dwelleth with the flesh , it not onely teacheth , but also maketh alive , and bursteth out into workes . so the letter of the law brings men to no perfection , although it be the word of god , as also the scriptures spoken by the mouth of god , and written by his finger ; for the word of the law did teach the knowledge of the precept , but did not give man a will and strength to fulfill the same , but the word which is made flesh giveth life to beleevers . hence it commeth to passe , that the flesh inspired with the word and spirit of god , wills and doth keepe the commandement of god . therefore the word in the flesh doth onely give an example of life , when on the contrarie it leaveth in the letter all things idle and sleepie . but in the spirit it truely stirrs up the heart and affections towards the law , for the spirit is the life and soule of the word , and therefore the word it selfe ; but the flesh is a certaine imitation of the word , the letters a certaine printed picture and copie of the word . wherefore the written word is not the true word , but a certaine image thereof ; yea the scriptures pronounced in words are not the true word of god , but onely a testimony thereof : for the scriptures had beginning in time by occasion , but the word was from all eternitie . adde to which the scriptures doe lead men into errour , except the interpreter , viz. the spirit be present . and they are a sealed booke , and a perplexed laborinth , unlesse the spirit be present , as the treede of thesius , to guide us , and as the key of david to open unto us . hence it comes to passe , that many men seeing see not , and hearing heare not , and as who know the scriptures , and yet neither know nor understand . therefore we confesse that the letters are a certaine image and figure of the word , yet they are not truely the very word , because they are but onely an image & figure thereof . this is the reason wherefore we admitt no other word but what is answerable to this image or example of the scriptures , and to the true and spirituall sence . therefore the scriptures are as the index or golden scales of the word , so they be understood not according to the dead letter , but according to the minde of christ and will of the spirit . therefore we reject not what is agreable to the true meaning of the scriptures , so we doe not deny what is not contrary unto them ; for whosoever is not against us is of us . therefore we deny not the exterior word , written or spoken , so doe we confirme the interior or living , so it is wee grant the maistery and unction of the spirit , and doe not deny the guift of prophecye and interpretation of the scriptures . for the word hath something to come and something obscure & difficult to the flesh . that which is to come , the spirit taketh it of the word , and declareth it unto us , that which is obscure & hard to be understood , it dayly teacheth unto us , and leadeth us into all truth . therefore under the name of the word of god , the letters are not onely understood , but all prophecies , visions , dreames , unctions , inward speakings , doctrins of the spirit & revelations if they be frō god ; also whatsoever holie men by the instinct of the spirit have either spoken or done . therefore no man must adhere peremptorily to the onely letter ; where the holy ghost is , there is libertie , and the free word is bound to none . moreover , the holy ghost suffereth no rule or limit to be prefixed to it in its owne ; therefore to nothing it is tyed but to it selfe , that is , be not contrarie and disagreeing to it selfe , as therefore many things come and are spoken frō god ; al which ( nay not the thousand part ) are writtē in the scripturs ; so many things at this day happen & are spoken by god , which are not written ; and yet neverthelesse they are the word of god , and wrought by him . add to which that many things there are not written , nor expressed in words , which wee yet receive for the word of god , and onely by hand as it were , have received them from our forefathers , of which kinde are the abrogation of the precepts of the first counsell , renewed after by the holy ghost to the church ; so as the church was freed from the same ; of which things wee notwithstanding have no written or expresse word . christ himselfe taught all in word , and writt nothing , and commanded his apostles to preach , not to write . and the church is begotten rather by word then by writing . moreover , the doctors & preachers of the new covenant were called and indeed are the ministers of the spirit , not of the letter . by all these it is manifest , that the free and swift spirit is not tyed unto letters , nor the doctrine of the spirit can bee included into the jayle , prison and corner of the scriptures . therefore although there bee many bookes of the law , something sometimes may change to come in handling of which there is no expresse canon or law to be found , but it is to be excogitated and ruled by reason . so oftentimes such a rare thing happeneth , the letters doe universall forsake a man , that they cannot teach , comfort , guide , or appease him ; but a man must necessarily repaire unto god , and consult with the peculiar word of the spirit by prayer , to comfort and strengthen his weakned conscience ; for it is not sufficient to have the common call and word , except a man have speciall , proper , and inward call , which yet is not contrary unto the common . and although the word of god is altogether one , and undivided , yet how much thereof a man hath received by faith , so much of it is his ; and this is his word ; his issue the word of god is , as god himselfe , must be made every ones by faith . no otherwise then whereas the light of the sunne is common ; yet as much as every one is enlightned thereby , so much is the sunne his , and no more ; so as much as every one hath of god and his word , so farre is he his god , and so farre hath he god and his word , which are common to all , peculiar to himselfe . therfore the letters are farre weaker then to satisfie a troubled conscience in the offences thereof , and to make quiet againe ; the lively word of god must doe this , and this honour hath god reserved onely to himselfe , neither will he permitt it to the letters , or any creatures whatsoever . moreover , the holy ghost will not be bound or captivated in those that are his , nor be subject to the masterie of any one , nor suffer that it should be taught by any writing or mouth of man , but will it selfe be the light , the doctor , master , captaine , and in a word all in all things . moreover , he who useth the scriptures for a testimony of that worke & spirit , so hee doe it according to the minde of christ ; not interpreting them according to the interpretation of the scribes and puarisees , doth onely use the scriptures aright , according to the will of god , according as he ought ; all others are meere abuses , and the worship of images , as the whole world busies it selfe in the scriptures , and esteeme them to be their apollo , as if the holy ghost & god were no longer to be consulted with , concerning any affaires , but onely the letters . in a word , here they enquire and have all things ; here with the pharisees they think to have life ; neither will they grow by an others mans harme , nor will they see how blinde , impious , ignorant , and dead they ever have beene in all ages , in divine things , and in the word of god , who have beene the most learned , and could all the bible at their fingers ends , having for all that neede to heare and learne the truth from christ ; so darke and deadly are the letters , which they make their idols . paul calleth the letters death , but they life ; but indeed they are eternall darknesse , death , aenigma , allegorie , and a sealed booke . unlesse thou have the living word of god unto the light , and in them relie upon the holy ghost ; for thy teacher , inspirer , interpreter , guide , and master ; and yet many of them dare make the booke to be open when as yet they cannot agree in the exposition of it . and from thence doe as many sects and heresies arise , as readers and heads doe attempt to reade it . but know thou , and have it as a thing most true , that they are cleane onely to the cleane , spirituall to the spirituall , the word of god to them who are of god , and religiously studie them by the direction and guidance of the holy ghost , whom they carie alwayes with them , and put as a light into this , otherwise darke lanthorne ; so as by the the doctrine of the spirit & direction of it they bring more light unto them ; then they receive therfrom ; what they receive therefrom is nothing else or no other but a certaine testimonie of the spirit of them and all doctrine . the bereans used the scriptures as christ would have them to bee used : ( acts 17. ) search the scriptures , ( saith he , ) in which yee thinke yee have eternall life , ioh. 5. but he thinkes otherwise ; for it followes , they are they which testifie of me , that i am the life and word which speaketh unto you , john 8. as therefore we graunt that the scriptures are the rule of the word & judge of spirituall things ; so in no wise will we remove out of the church , the word of god , and unction of the spirit . for even as wee defend the majestie and authoritie of the word of god against the dead letter , so will we maintaine the masterie of the spirit against the executioner of the letter . and so doe we grant the fulfilling of the swift and short word , as in the onely precept of loue all is contayned , both the law and prophets be comprehended therein , we ingenuously confesse . wherefore as wee doe not take away the word of the law , but confirm it : so we doe think that something is yet dayly to be opened in the church , by the unction of the doctors thereof ; the signe and earnest not of that which is necessary to salvation , but to the guift of prophecying , and the hidden interpretation of the scriptures . since christ never forsaketh his spouse , but is alwayes present with her unto the end , math. 28. and being ever in the midst of her , doth guide & direct her , 2 cor. 9. this is the reason wherfore we doe not force or include the majestie of the word of god within the narrow prison of the letters . finis . notes, typically marginal, from the original text notes for div a01210e-3770 luke 10. deut. 11. reason and religion, or, the grounds and measures of devotion, consider'd from the nature of god, and the nature of man in several contemplations : with exercises of devotion applied to every contemplation / by john norris ... norris, john, 1657-1711. 1689 approx. 275 kb of xml-encoded text transcribed from 141 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a52431 wing n1265 estc r19865 12353816 ocm 12353816 60055 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. a52431) transcribed from: (early english books online ; image set 60055) images scanned from microfilm: (early english books, 1641-1700 ; 643:25) reason and religion, or, the grounds and measures of devotion, consider'd from the nature of god, and the nature of man in several contemplations : with exercises of devotion applied to every contemplation / by john norris ... norris, john, 1657-1711. [16], 263 p. printed for samuel manship ..., london : 1689. errata: prelim. p. [16]. added t.p. on p. 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batch review (qc) and xml conversion reason and religion : or , the grounds and measures of devotion , consider'd from the nature of god , and the nature of man. in several contemplations . with exercises of devotion applied to every contemplation . by iohn norris , m. a. and fellow of all-souls colledge in oxford . london , printed for samuel manship ; at the bull in cornhil . mdclxxxix . to his grace the dvke of ormond , chancellor of the university of oxford . may it please your grace , 't is not that i affect the patronage of great persons , that this philosophical piece of devotion is now commended to yours , but because i thought none so fit as your grace to patronize a performance that so well agrees both to the character of your person , and to the station whereby you stand related to us . reason and religion , which make every page in this volume , as they are the two greatest perfections of human nature , so do they both conspire in your graces person , and that to such a degree as would too much employ our wonder , were they not both so hereditary to your noble blood , as to seem rather entailed upon you by descent , than to be of your own acquiring . but , besides your own personal eminency in these two noble qualifications of mind , your grace has already undertaken to be their patron and protector . reason and religion may very fitly be inscribed as a motto upon the gates of our vniversity ; and every one of our colleges is a school of piety , as well as of philosophy . the accomplishment of our intellectuals and morals , is the peculiar designation of this place , and our proper and almost only business in it . and in pursuance of this end , your grace has 〈◊〉 lately pleased to 〈◊〉 the honour , and yo●● self the trouble of being our chancellor . i could not therefore but presume , that a person by disposition of mind so much a lover , and by place so much concerned , to be a protector of learning and piety , would be easily inclined to countenance a performance , whose direct aim is the promotion of both . and now that your grace may receive as much benefit from the perusal of these meditations , as they will receive honour and reputation from your graces favour and protection , is all that is further desired by your graces most humble and devoted servant , j. norris . to the reader . there having been several excellent things of a devotional nature written for the use and benefit of ordinary and vnlearned persons , but little or nothing for the pious entertainment of more refined and elevated understandings , i thought i could not employ my pen to better purpose than in writing something of the like kind for the use of the learned reader , who , perhaps needs as much to be assisted in his devotion as the more ignorant ; and whose heart may want as much to be inflamed , as the others head does to be instructed . it must be acknowledged therefore that i now write only to those of the learned order , and not to all of them neither , but only to those who are not spoil'd by their learning , and whose understandings are not cramp'd by the cleaving prejudices of scholastick education , to those who have a genius for the the contemplative way , who have patience enough to persue a long train of thoughts , acuteness enough to discern their order and dependence , and ( which is worth all ) indifferency enough to use and allow liberty of thinking , and not to startle , and be affrighten'd at a new notion . by these few hints the reader may easily perceive both what kind of compositions these are , and how i would have him come prepared and qualifi'd to the reading of them . what further concerns him to know , in reference to the subject and design of the book , he may learn from the introduction . i. n. the general contents of the whole . part i. introduction . pag. 1 of the general idea of god. p. 12 contemplation ii. that god is a being absolutely perfect , proved from the preceding general idea of god. contemplation iii. that therefore all the perfections of particular beings exist in god , and that after a more excellent manner than they do in particular beings themselves . contemplation iv. of the attributes of god in general ; particularly of the vnity of god : which is proved from his idea . p. 56 contemplation v. of omniscience and omnipresence of god. 67 contemplation vi. of the omnipotence of god. p. 113 contemplation vii . of the divine iustice and veracity . p. 120 contemplrtion viii . of the divine goodness and philanthropy . p. 132 part ii. contemplation i. of man , consider'd as a creature . p. 163 contemplation ii. of man consider'd as an intelligent creature . p. 181 contemplation iii. of man , consider'd as an amorous creature . p. 228 contemplation iv. man consider'd as an irregular lover . errata . page 30. for or read of : p. 61. for inconsistant inconsistent : p. 71. for divisition r. division p. 82. for his r. this : p. 83. for add r. and ibid. for signi r. gigni : p. 92. for discartes r. descartes : p. 187. for the r. their : p. 190. for sensures r. censures : p. 217. for charity r. clarity : p. 231. for proposition r. proportion : p. 239. for will r. nill : ibid. for willing r. nilling : p. 250. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the introduction . i. there being nothing of greater consequence , to the highest interest of man , than the knowledge of god and himself , i thought i could not better employ my solitude , either for my own or for the world's advantage , than in exercising my severest contemplations upon these two great and important subjects , the nature of god , and the nature of man. ii. it must indeed be confess'd , that there is nothing whereof we have or can have so little knowledge , as of these two things ; and 't is much to be lamented that there should lie our greatest ignorance , where we are most concern'd to know . but thus it is : that of our selves , which we are best acquainted with , is least of all our selves : and the unknown part of this little world is much greater than the known . we know but little of our bodies , but infinitely less of our souls . god has not given us any idea of the latter , and whatever we can borrow from our senses will never be able to supply that defect . for there is a greater distance and disproportion between an immaterial substance and a sensible , than between one sensible and another . but now the understanding the nature of one sensible will not suffice to make us understand the nature of another . for a man born blind will never from his understanding of sounds come to understand colours . much less therefore will our understanding of sensible things help us to understand the nature of immaterial substances . iii. and if not of immaterial substances in general , much less will it serve us to understand the essence of the great god , which infinitely transcends all other immaterial substances . the idea of god is least capable of all spiritual beings , to be form'd out of sensible phantasms . for i consider that by how much the more our mind is raised to the contemplation of spiritual things , by so much the more we always abstract from sensibles . but now the highest and last term of contemplation is , the divine essence . whence it follows necessarily , that the mind which sees the divine essence , must be totally and thoroughly absolv'd from all commerce with the corporeal senses , either by death , or some extatical and rapturous abstraction . so true is that which god said to moses , thou can'st not see my face , for there shall no man see me , and live , exod. 33.20 . iv. so far therefore are we from deriving any idea of god from our senses , that they are our greatest impediment in divine contemplations . so great , that we cannot any other way clearly apprehend the essence of god while we are lodg'd in the prison of our senses . god cannot give us a distinct view of himself while we hold any commerce with our senses . for he that knows exactly what proportion our present condition bears to his own divine glories , has told us , that no man shall see him , and live . we must therefore for ever despair of conceiving the divine essence clearly and distinctly , not only from our senses , but even with them . v. not that there is any darkness or obscurity in god. no , god is the most knowable object in himself . for he is the first being , and therefore the first truth , and therefore the first intelligible , and consequently the most intelligible . one apostle says that he dwells in light ; and another , that he is light , and that there is no darkness at all in him . god therefore consider'd in his own nature is as well the most intelligible , as the most intelligent being in the world. vi. the difficulty therefore arises not from the obscurity of the object , but from the disproportion of the faculty . for our understandings stand affected to the most manifest objects , as the eye of a bat to the light of the sun , as the philosopher observes in his metaphysics . god dwells in light , as the apostle says , but then 't is such as no man can approach unto ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he inhabits unapproachable light , or a light which cannot be come at , not for its distance ( for he is not far from every one of us ) but for its brightness . the very angels are forc'd to veil their faces when they see it , but for mortals , they cannot so much as come nigh it . the short is , god is too intelligible to be here clearly understood by an imbody'd understanding ; and too great a light hinders vision , as much as darkness . vii . but tho' we cannot here have a clear and distinct knowledge either of god or our selves , yet we may know so much of both as may serve the ends of piety and devotion . we may by attending to that general idea of god , which is by himself imprinted on our minds , learn to unfold many of the perfections of his glorious and invisible essence ; and tho' we cannot see his face and live , yet his back-parts ( we know ) were once seen by a mortal capacity , and so may be again . and for our selves , tho' god has not given us any idea of our own souls , yet the powers and operations , the condition , circumstances , and accidents of our nature , are things that may fall within the sphere of human consideration . and from both these we may derive measures for our due behaviour towards the great god. and this is the design of the present contemplations , viz. to consider so much of the nature of god , and the nature of man , as may afford sufficient grounds and measures for true piety and devotion . viii . by devotion here i do not meerly understand that special disposition or act of the soul , whereby we warmly and passionately address our selves to god in prayer ( which is what is commonly meant by devotion ) but i use the word in a greater latitude , so as to comprehend under it , faith , hope , love , fear , trust , humility , submission , honour , reverence , adoration , thanksgiving , in a word , all that duty which we owe to god. nor by this acceptation do i stretch the word beyond what either from its rise it may , or by frequent use among the learned it does signifie . devotion is a devovendo , from devoting , or giving up ones self wholly to the service of another . and accordingly those among the heathens who deliver'd and consign'd themselves up to death , for the safety of their country , were call'd devoti . and so in like manner for a man to give up himself wholly and intirely to the service of god , and actually to demean himself towards him in the conduct of his life , as becomes a creature towards his creator , is devotion . and in this latitude the word is used by aquinas , who defines devotion to be , a will readily to give up ones self to all those things which belong to the service of god. ix . this is what i here understand by devotion , and of which i intend in the following contemplations to assign the grounds and measures from the nature of god , and the nature of man. but before i proceed to inforce and direct devotion from these two particular subjects of contemplation , i think it not improper to consider a little by way of preparation , how much contemplation or meditation in general contributes to the advantage of devotion . x. they that make ignorance the mother of devotion , cannot suppose contemplation any great friend to it . for the more a man contemplates , the more he will know , and the wiser he grows , the less apt upon their supposition he will be for devotion . but i would ask the men of this fancy this one question . is devotion a rational thing , or is it not ? if not , why then do they recommend ignorance or any thing else in order to it . for it may as well , nay better , be let alone . but if it be a rational thing , then they must either say , that the more a man considers , the less he will discover the reasons of it ; or that the more he discovers the reasons of it , the less he will be persuaded to the practice of it . both which propositions are absurd and ridiculous enough to be laught at , but too ridiculous to be seriously refuted . xi . but to shew how much contemplation serves to the advantage of devotion , we need only consider , that devotion is an act of the will , that the object of the will is good apparent , or good understood , and consequently that every act of the will is influenc'd and regulated by consideration . devotion therefore is as much influenc'd by consideration as any other act of the will is : and therefore i cannot but admire at the disposers of the angelical hierarchies , for making the seraphim excel in love and devotion , and the cherubim in knowledge . as if knowledge were not the best preparative for devotion . xii . i deny not but that knowledge and devotion often go assunder , and the wisest are not always the devoutest . but then this is not owing to the natural and direct influence of knowledge , but comes to pass only occasionally and accidentally , by reason of some other impediment : suppose pride , lust , covetousness , or some such indisposition of mind , which is of more force and prevalency to lett our devotion , than knowledge is to further it . and then no wonder that the heavier scale weighs down . but still knowledge has a natural aptness to excite devotion , and will infallibly do it if not hinder'd by some other cause . so that we may take this for a never-failing rule , that all other things being equal , the more knowing and considering , still the more devout . and in this sense also that of the psalmist will be verifi'd , while i was musing the fire kindled . the great god so inlighten my mind , and so govern my pen , that by these my meditations i may illustrate his ineffable excellence , and kindle holy flames of devotion , both in my self , and in my reader . to him therefore i pray in the words of moses , i beseech thee , shew me thy glory , amen . contemplation i. of the general idea of god. i. god never at any time discover'd so much of himself in so few words , as when he said to moses , enquiring by what name he should stile him , to make him known to the children of israel , thus shalt thou say unto the children of israel , i am hath sent me unto you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not as we render it in english , i am that i am , but , i am that am , or , i am he that am . and so the seventy read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am he that is . ii. this is the sacred and incommunicable name of the great god , that which contains in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the fulness of the godhead , all the treasures of the divinity . by this name he is distinguish'd not only from false gods , but from all other beings whatsoever . i am he that am , says god , implying that he is after some very eminent and peculiar manner , and that nothing else besides him truly is . this therefore denotes the great eminence and peculiarity both of the essence and of the existence of god. here therefore i shall take my ground , and shall hence deduce and unfold , 1. the general idea or notion of god. 2 ly . some of those chief excellencies and perfections of his which may have a more strong and immediate influence upon our piety and devotion . iii. in the present contemplation i am concern'd for no more than only to six the general idea or notion of god. this is of extraordinary moment to the clearness and distinctness of our following contemplations , for unless we take the right thred at first , the whole progress will be nothing else but error and confusion . iv. now as to the general idea or first conception of god , this has been universally understood to be , that he is a being absolutely perfect . this i say has been made the general notion of god in all the metaphysics and divinity that i have yet seen . and particularly it has been imbraced by two authors of extraordinary speculation , cartesius and dr. more , whose authority in this matter claims a peculiar deference , because they are men that philosophize with a free and unaddicted genius , and write not as they read , but as they think . v. this opinion , because embraced by many , and some of them great patrons , i once took for a theorem of unquestionable truth . but upon a more narrow inspection , i find it necessary to dissent from it , tho' it be call'd singularity to do so . for however plausible it may at first view appear , i think there is no less an objection than plain demonstration against it . which i make out upon these grounds . vi. first i consider that the idea of a thing is that formal conception or inward word of the mind , which expresses or represents the essence or nature of a thing . then again , by the essence of a thing , is meant that which ought to be first conceiv'd in a thing , and to which all other things are understood as superadded . i say which ought to be first conceiv'd , because in fixing the essence of a thing , not the arbitrary or accidental , but the natural order of conception is to be attended to . whence it follows , that the idea of a thing is that which expresses that which is first of a thing in order of conception . vii . this being granted , it does hence evidently follow , that that which is not first to be conceiv'd in the nature of a thing , but supposes somewhat there before it in order of conception , cannot be the idea of that thing , tho' it be never so necessarily and inseparably joyn'd with it . for if it were , then something would be the idea of a thing , which is not first in order of conception ; which is against the definition of such an idea . viii . for , to illustrate this by an example , who will say that the idea of a triangle consists in this , that any two of its sides , taken together , are greater than the third remaining ? this is , indeed , a necessary affection of a triangle , but it must by no means be allow'd to be its idea , because 't is not what we first conceive in it , that being this , viz. that which is comprehended by three right lines . which being the first thing conceiv'd , is therefore the true idea of a triangle . ix . now that to be a being absolutely perfect , is not the first conceivable in god , but supposes something before it in the divine nature , is plain from hence , because it may be proved a priori , or by way of a causal dependence from something in the same divine nature . that it may be thus proved i shall make appear in my second contemplation , where i shall make it my profest business actually to prove it . at present i suppose it , and upon that supposition do , i think , rightly conclude , that to be a being absolutely perfect , cannot be properly the idea of god. for the consequence of my argument will , i suppose , be acknowledg'd by all , the only difficulty is concerning the proposition it self : but the proof of this i reserve to the next contemplation . x. if it be in the mean time objected , that to be a being absolutely perfect , is involv'd in the notion of god ; and that 't is an idea that can belong to no other being , and that therefore it must be the idea of god. to this i answer , 1. that a thing may be involv'd in the notion of a thing either formally and explicitly , or else vertually and implicitly . whatever is involv'd formally and explicitly in any idea , is essential to that idea . but not what is involv'd only vertually and implicitly . thus 't is vertually and implicitly involv'd in the idea of a triangle , that it has three angles equal to two right ones , and yet we don 't therefore make this the idea of a triangle , because 't is not there formally and explicitly , but only vertually and potentially . but now to be a being absolutely perfect is not involv'd in the notion of god formally and explicitly , but only vertually and potentially ( as will appear in the next contemplation ) and consequently 't is hence more rightly concluded , that the idea of god does not consist in this , that he is a being absolutely perfect . xi . to the second part of the objection i answer , that 't is not enough to make a thing the idea of a thing , because it can belong to no other being . for then to be circumscriptively in a place must be the idea of a body , and to be risible must be the idea of a man , for these are supposed to belong to no other beings . no , the most that ought to be concluded hence , is , that such things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strict properties , such as immediately and necessarily flow from the essence of the subject ; not that they are the very essence it self . when therefore 't is said that to be a being absolutely perfect can belong to no other but god , all that may be hence concluded is , that 't is an essential , and consequently incommunicable property of god to be a being absolutely perfect , but not that therein the idea of god does consist . xii . if then this be not the idea of god , wherein shall we fix it ? it must be in something which we first conceive in god , and which is the basis and foundation of whatever we ascribe to him , whatever we think or say of him . it must be in something that in some measure expresses and represents his essence . and where shall we look for this but in his name , that great name whereby he reveal'd himself to moses , and whereby moses was to make him known to his own people , who were then ignorant of him ? in this name of god i suppose his essence and idea to be couch't . xiii . here therefore i find my self ingaged in these two considerations . first , why the idea of god should be lodg'd in his name . secondly , what this idea of god is , which is there lodg'd . that the idea of god is lodg'd in his name , i am induced to believe upon these grounds . first , because i think it highly reasonable to suppose in general , that whenever god gives a name to any thing , 't is such as expresses its nature . not that words signifie naturally , but that god makes choice of such a word whose signification naturally expresses the thing , tho' 't was through arbitrary institution that it first came by such a signification . in this sense , i say , 't is highly reasonable to believe , that god always names things according to their natures . for is it consistent with the accuracy of infinite wisdom to mis-call any thing ? no , as he knows the number of things , so is he as well skill'd in their natures . and therefore , says the psalmist , he telleth the number of the stars , and calleth them all by their names . that is , by such significant names as express their several powers and influences . xiv . secondly , i consider , that as 't is highly decorous and reasonable in general , that god should call things by such names as express their natures ; so there is here a particular reason why he should express his own essence in this his name . for thus stood the case : the children of israel had been now a long while conversant among the egyptians , who were the greatest idolaters and polytheists in the world , there they had been used to variety of gods , who were also call'd by variety of names . hereupon , says moses to god , behold , when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent me unto you ; and they shall say to me , what is his name ? what shall i say unto them ? implying that it was necessary ( as indeed it was ) that god should notifie himself by such a name , as would distinguish him from all the gods of the heathen , that is , by a proper and essential name . whereupon , says god to moses , i am that am . thus shalt thou say unto the children of israel , i am hath sent me unto you . xv. it being therefore concluded , that the idea of god must be lodg'd in this his name ; let us now consider what this idea of god is which is there lodg'd . and for this we must attend in the first place to the true sense and signification of this name of god , i am that am , or , i am . now this can signifie no other , but being it self , or vniversal being , or being in general , being in the abstract , without any restriction or limitation . as if god had said , you enquire who i am , and by what name i would be distinguish'd . know then , that , i am he that am , i am being it self . this therefore must express the essence , and consequently this must be the formal conception and idea of god. xvi . but this must be further explain'd , before it be further confirm'd . in order to which , i consider , that as , in every particular order or kind of being there is a universal nature , under which all singulars are comprehended , and whereof they all partake : as for instance , there is the nature or essence of a circle or triangle in common , as well as this or that particular circle or triangle . so in beings consider'd as beings , there is being in general , universal being , being it self , or the essence of being , as well as this or that being in particular . xvii . again i consider , that all other universals or abstract essences are really distinct from , and exist out of those singulars whose essences they are . this must of necessity be allow'd , whatever the peripatetics remonstrate to the contrary . things must exist in idea before they do in nature , otherwise 't will be impossible to give an intelligible account of the stability of science , and of propositions of eternal truth . but this i have already demonstrated in my * metaphysical essay , and shall have an occasion further to discourse of it when i come to treat of the omniscience of god. here therefore supposing it , i say , that as all other universals or abstract essences are really distinct from , and exist out of those singulars whose essences they are ; so in like manner there is being it self , or the essence of being , really distinct , and separately existing from all particular beings . xviii . and now that the essence and idea of god does consist in this being it self , or this essence of being , will be further confirm'd from this consideration , that as all other universal natures or essences are nothing else ( as i have already elsewhere , and shall hereafter again prove ) but the intellect of god , which as variously imitable , or participable , exhibits all the general orders and natures of things ; so this being it self , or this essence of being , what can it be else , but the very essence of god , containing in it the whole plenitude and possibility of being , all that is , or can be ? xix . and that this is the true idea and essence of god , to be being it self , is further plain , because 't is the first conceivable in god. for the proof of this , that it is the first conceivable in god , i might appeal to experience . for , let any comtemplative person try whether this be not the first thing he conceives when he hears the name of god. but i demonstrate it thus . the first thing which is conceivable in god , must be the first thing that can absolutely be conceiv'd . but being it self is the first thing that can absolutely be conceiv'd . therefore being it self is the first thing which is conceivable in god. xx. the assumption , i suppose , will pass unquestion'd with all . for what can we possibly conceive before being it self ? the proposition i prove thus . god is the first ; or , there is nothing before god and therefore the first thing which is conceivable in god , must be the first thing that can absolutely be conceiv'd . otherwise there would be something before god , which is against the supposition . the conclusion therefore follows , that being it self is the first thing which is conceivable in god ; and consequently , that the true idea god , is being it self ; which was the thing to be proved . the vse of this to devotion . if then god be being it self , there is infinite reason why we should love , fear , reverence , and adore him . for what an inlarged , indeterminate , transcendental , universalized thing is being it self ! there is a vast amplitude in the degrees of particular beings , and inconceivable almost is the disproportion between an intelligence of the highest order , and a peice of dead impoverish'd matter . but what is this to the disproportion between the highest particular being , nay all the particular beings that are or can be , and being it self ? this is that which truely is , all other things are but shadows and phantasms . being it self is its own basis and foundation , the great contrariety to nothing , the steddy and inmost support and establishment of all things that have being , and the fountain of all that can be . 't is an ocean without a shore , a depth without a bottom . in short , 't is such an immense amplitude as a man cannot duly think of without the profoundest impressions of awe and reverence , humility and self-annihilation , love and wonder , fear and great joy . the aspiration . o thou whose name is iehovah , who art the very essence of being , who art being it self , how can i ever sufficiently love , fear , reverence and adore thee ! thou art above all the affections of my heart , all the motions of my will , yea and all the conceptions of my vnderstanding . no sooner do i begin to think of thee , but i am plunged beyond my depth , my thoughts are all swallow'd up and overwhelm'd in their first approach to thy essence , and i shall sooner lose my self than find thee . o dreadful excellence , i tremble to think of thy essence , my soul turns her self from thee , she cannot look forward , she pants , she burns , she languishes , is beaten back with the light of thy glories , and returns to the familiarity of her own darkness , not because she chuses it , but because she is weary . o soveraign greatness , how am i impoverish'd , how am i contracted , how am i annihilated in thy presence . thou only art , i am not , thou art all , i am nothing . but 't is well , o my god , that i am nothing , so thou art all ; 't is well i am not in my self , so i am in thee . o being it self , 't is in thee that i live , move , and have my being . out of thee i am nothing . i have nothing , i can do nothing . i am but little and inconsiderable with thee , and what then should i be without thee ? to thee therefore i devote and dedicate my whole self , for i am wholly thine . i will ever live to thee , since i must ever live in thee . and oh let my beloved be ever mine , as i am , and ever will be his. amen . contemplation ii. that god is a being absolutely perfect , proved from the preceding general idea of god. i. from the essences of things slow all their attributes and perfections . having therefore in the preceding contemplation fix'd the essence and idea of god in being it self , i shall now in the first place hence deduce that he is a being absolutely perfect . this has been hitherto taken for the very formal conception and idea of god , and accordingly has been made the ultimate ground and foundation to prove all his other perfections , but has rather been supposed than proved it self . but now i make this the first general attribute of god , to be a being absolutely perfect : the proof and deduction of which from his idea is the concern of the present contemplation . ii. let us therefore reassume the idea of god , which if we attend to , we shall discern that absolute perfection is vertually involv'd in it , and consequently that god is a being absolutely perfect . the idea of god , as we have shewn , is being it self . now i consider in the first place that being it self contains in it all the degrees of being , and consequently all possible perfection . the argument in form runs thus . whatever has all the degrees of being has all perfection . but being it self has all the degrees of being . therefore being it self has all perfection . iii. the proof of the first proposition will depend upon this , that perfection is nothing else but degree of being . if this be once made out , then it plainly follows that whatever has all the degrees of being has all perfection . now to prove that perfection is nothing else but degree of being , i consider first that all perfection is by addition . for the more perfect any thing is , the more it has . but now all addition is by the accession of something that really is . for nothing , though never so often repeated , will add nothing . and therefore perfection is nothing else but a further degree of being . iv. this i confirm by considering further that every thing is perfect just so far as it is , and according to the mode of being , so is the mode of perfection . thus vertue is no otherwise the perfection of a man than as he is vertuous , nor strength than as he is strong . and so in all other instances according as any thing is , so is its perfection . and so on the contrary , all imperfection is want of being , and every thing is just so far imperfect as it is not , some way or other . now if every thing be so far perfect or imperfect respectively as it either is , or is not , then it clearly follows that perfection it self is nothing else but degree of being . v. again i consider , that 't is impossible that perfection should be any thing else but degree of being . for there is nothing in the world but being . if therefore one thing be more perfect than another , it must be , it can be for no other reason but because it has more degrees of being , there not being any thing else whereby it may exceed . for i think the case is here as in numbers . one number excceds another not by any vertue or quality of another kind , but only by the multiplication of the same units . and so one being exceeds , or is more perfect than another , not by any thing which is not being , but only by having more units or degrees of being . bare , meer being is as 't were an unit , the lowest perfection ; and the only way to make it more perfect is multiplication , by adding to it more of the same units . and consequently perfection is nothing else but degree of being . vi. this proposition being sufficiently clear'd , that perfection is nothing else but a degree of being , and consequently the other , that whatever has all the degrees of being has all perfection ; let us now consider whether being it self has all the degrees of being . that it has so , will thus appear : being it self is indeterminate in being , and consequently has all the degrees of being . the argument reduced to form is this : whatever is indeterminate in being has all the degrees of being . but being it self is indeterminate in being : therefore being it self has all the degrees of being . vii . and first , that whatever is indeterminate in being has all the degrees of being is certain , for the whole power and plenitude of being can be but indeterminate or infinite , there is nothing beyond that , and therefore that which is indeterminate in being , is adequate to the whole power and plenitude of being ; and consequently has all the degrees of being . viii . and now that being it self is indeterminate in being is as certain . for what should bound it . nothing can be bounded but by something that is before it : which i thus demonstrate . to bound or limit a thing is to give it such a definite portion of being and no more . now to give such a definite portion of being and no more , implies giving of being simply , and that is the same as to be a cause , and every cause is before the effect , and consequently nothing can be bounded but by something that is before it . but now what is before being it self ? being it self is the first thing that can be conceiv'd : and therefore as that which is first in any kind , cannot be bounded by any thing in that kind , so being it self , which is absolutely first , cannot be bounded by any thing at all , because 't is before all things . indeed this or that particular being may well be bounded , because it partakes so much and no more of being it self , or the essence of being . but being it self having nothing before it from whence it might receive limits , must of necessity be unlimited in being , and consequently have all the degrees of being . ix . and that being it self has all the degrees of being , i further deduce from this consideration ; all absolute and universal natures or essences , have all the perfection of their respective orders and kinds . and it cannot be otherwise , since they are abstracted from particular subjects , whose deficiency in receiving is the ground of all that defect and imperfection which is in all concrete entities . thus this or that particular musical composition , or this or that particular vertuous man , are of a limited excellence , because they partake of harmony and vertue to such a certain measure . but now suppose harmony it self , or vertue it self , should exist separately in the very essence , they would necessarily have all the possible degrees of harmony and vertue . and accordingly 't is as reasonable to conclude that being it self has all the degrees of being . whence it follows , that being it self has all perfection , and consequently that god , who is being it self , is absolutely perfect . x. now if to this it be objected , that those things which only are , are the most imperfect , and that therefore being it self is most imperfect ; and that therefore if god be being it self , he will be so far from being absolutely perfect , that he will be the most imperfect being of any . i answer , that if those things which only are , were therefore imperfect because of the imperfection of being absolutely , as the objection supposes , the consequence would then be as is objected . but they are therefore only imperfect , because they partake of absolute being , according to its most imperfect degree , which is only to exist . they are not therefore imperfect as they are , but as they are not . as they are they are perfect , for to be is to be so far perfect , and to be absolutely is to be absolutely perfect . god therefore who absolutely is , is absolutely perfect . xi . the same conclusion i further demonstrate by this order or reasoning : that must needs be absolutely perfect which has no imperfection : all imperfection is want of being , and therefore that must needs have no imperfection which is utterly removed from not being , and that must needs be utterly removed from not being which has all being , and that must needs have all being , which is being it self ; and therefore that which is being it self must needs be absolutely perfect ; god therefore who is being it self , is also an absolutely perfect being . which was the proposition to be proved . the vse of this to devotion . if then perfection be only degree of being , and if god be infinite in being because being it self , and consequently has all the degrees of being , and consequently all perfections , it will hence follow , that we own and acknowledge this absolute perfection of his by a suitable exercise of all our powers and faculties . for this is but strict justice . and that therefore we contemplate his superlative excellence with the deepest awe , reverence , and admiration ; that we love and desire him with the full bent and spring of our souls ; that we fix and concenter upon him all our passions and affections ; that we make him our end and center , the center of our desires , and the end of our actions ; that we despise our selves and the whole creation in comparison of him ; and that lastly we so study to please this absolutely perfect being , that we may at last be admitted to the glorious communications of his infinite perfections . the aspiration . my lord and my god , with what awful apprehensions do i contemplate thy perfections ! how am i struck , dazled , and confounded with the light of thy glories ! thy being standeth like the strong mountains , and thy perfections are like the great deep . how can i think of thee without wonder and astonishment , and how can i think of any thing else but thee ! o thou circle of excellency , thou endless orb of perfection , where shall i begin to love thee ? thou art altogether lovely ; oh that i were also altogether love. my god , i desire nothing but to love thee , and to be loved by thee . thou art all fair , my love , there is no spot in thee . my beloved is light , and in him is no darkness at all ; let him therefore kiss me with the kisses of his mouth , for his love is better than wine . my great god , how do i despise my self and the whole creation when i once think upon thee ! whom have i in heaven but thee , and there is none upon earth that i desire in comparison of thee . thou alone dost so fill my thoughts , so ravish my affections , that i can contemplate nothing but thee , i can admire nothing but thee , and i can love nothing but thee . nor do i think my soul straiten'd in being confined to thee , for thou , o my god art all. o my god , i have lookt for thee in holiness , that i might behold this thy power and thy glory . i can now see it but in a glass darkly , but thou hast told us that those who are pure in heart shall hereafter see thee face to face . grant therefore i may so love fear , and serve thee here , that i may behold thee , and enjoy thee , as thou art in thy infinite self , for ever hereafter . amen . contemplation iii. that therefore all the perfections of particular beings exist in god , and that after a more excellent manner than they do in particular beings themselves . i. in the preceeding contemplations it has been shewn , that the essence and idea of god consists in being it self , and that therefore god is a being absolutely perfect . i now further consider , that from the same ground it may be concluded , that all the perfections of particular beings exist in god , and that after a more excellent manner than they do in particular beings themselves . and first that all the perfections of particular beings do exist in god. ii. this i collect thus from the idea of god. if being it self be therefore absolutely perfect because it has all the degrees of being , as has been proved , then by the same proportion it plainly follows , that if being it self has all the degrees of being that are in all particular beings , it must have all the perfection that is in all particular beings . this consequence i say is undeniable , because perfection is nothing else but degree of being . and that being it self has all the degrees of being that are in all particular beings , might be sufficiently concluded from this , that it has all the degrees of being simply and absolutely ; which was proved before . but i further infer it thus : iii. being it self is the cause of all particular beings , for all particular beings are what they are by partaking of being it self : and if being it self be the cause of all particular beings , then it must be also the cause of all the degrees of being that are in particular beings , for these can no more rise up into act from themselves , than the particular beings themselves can . and if being it self be the cause of all the degrees of being that are in particular beings , then it must have in it self all those degrees ; for nothing can communicate what it has not . the short is , whatever is in the effect must pre-exist some way or other in that cause upon which it wholly depends . but now if being it self be the cause of all the degrees of being that are in particular beings , then particular beings wholly depend upon being it self ; and consequently whatever perfection is in particular beings , must exist in being it self , which was the first proposition to be proved . iv. the next is , that the perfections of particular beings do exist in god after a more excellent manner than they do in the particular beings themselves . for the prerogative of god above his creatures does not consist meerly in this , that there are more perfections in god than he ever did , or will , or can communicate to his creatures , but that he has also those very perfections which they have in a more eminent manner . v. there is indeed a great deal of perfection and beauty in the world , enough to affect the curious with the greatest pleasure , and the religious with the greatest devotion . and therefore st. austin discoursing upon that place of st. paul to the romans , where the gentiles are said to know god , but yet not to glorifie him as god ; whence could they know him ? says he , from the things which he has made ? for do but ask the beauty of the sea , ask the beauty of the dilated and diffused air , ask the beauty of the heavens , ask the order of the stars , ask the sun clarifying the day with his brightness , ask the moon tempering the darkness of the following night with her splendor , ask the animals which move in the waters , on the earth , and in the air. the souls which lie hid , the bodies that are perspicuous , the visible things that are to be govern'd , and the invisible governors ; ask all these , they will all of them give answer , behold , look upon us , we are fair. their beauty is their confession . who made these mutable fairs , but the immutable fair ? but he that would be more sensibly affected with the beauty of the universe , let him consult that excellent draught which the roman orator has given of it , which i take to be as fine a description as ever was made , either by his , or any other pen. vi. and 't is highly reasonable , that there should be a great deal of beauty in the creation , since the world was made by him who is being it self , and consequently beauty it self , and who must needs imprint his own likeness upon the things which he has made . for if god must have all the perfections which are in the creature , then god can communicate no other perfections to the creature than what he has himself , ( he himself having all ) and consequently the creature must partake of the likeness of god. and therefore it may be said , that god made not only man , but the whole world , in a larger sense , after his own image : and as art imitates nature , so nature imitates god. the short is , if god has all of the creature , then the creature must have something of god , and therefore must in some degree resemble him . and says plato in his timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he would have all things come as nigh himself as might be . and to the same effect aquinas , res omnes creatae sunt quaedam imagines primi agentis ; all craated things are certain images of the first agent . vii . but tho' nature imitates god , yet it happens here , as in most other imitations , the extract comes far short of the original . god does not only excel the creatures in having degrees of being , which he will not , cannot communicate to them , but also in having their perfections in a more excellent manner than they have themselves . thus that beauty which charms the eyes of the amorous , exists more excellently in god than in the sweetest face which they admire . and that harmony which dissolves the soul into raptures and extasies , has a much more perfect existence in god than in the most agreeable sounds that can possibly conspire together . the creature is very unlike god , even where it resembles him , and accordingly the scripture sometimes makes mention of a likeness that is between god and his creatures , as when it says , let us make man after our own likeness . again at another time it utterly disowns it , as when it says , to whom then will ye liken god , or what likeness will ye compare unto him ? viii . and that things should thus fall short of god , even in that very respect wherein they resemble him , is no more than what reason will conclude necessary . for god being the very essence of being , or being it self , and therefore indeterminate in being , and therefore also in perfection , it follows that he has not only all kinds of perfection , but that every kind of perfection which he has must needs be as excellent as is possible in that kind . thus for instance , the beauty that is in god must be as perfect as 't is possible for beauty to be , and so the harmony that is in god must be as perfect as 't is possible for harmony to be . that is in other words , the beauty which is in god must be beauty it self , and the harmony which is in god must be harmony it self . ix . but now 't is impossible that things should exist in the creature after such a rate as this . as they are not being it self , but particular beings , so every perfection that is in them is not that perfection it self , in the abstract , but only particular , derivative and concrete . they are beautiful and harmonical , but not beauty it self , not harmony it self . beauty it self can no more be communicated to the creature than being it self can . all the essences and abstract natures of things are in god , or rather the very same with god ( as i shall shew when i consider the omniscience of god ) and they are but one , they cannot be communicated , or multiplied . their images indeed may , but they themselves cannot , for they are the same with god. there may be many beautifuls , or particular beauties , but there can be but one beauty it self . x. the beauty therefore that is in the creature is only a slender shadow or reflection of that beauty it self which is in god , who is the idea or essence of beauty . and as it is derivative from it , so it exists continually by it , and in it , and is every way as much depending upon it as the reflexion in the glass is upon the face whose reflexion it is . and as beauty has a more excellent way of existence in the face it self , than in the glass , so has it a far more perfect way of subsisting in god than in any face or thing whatsoever . for all things are reflections from him , and the whole creation is but as 't were one great mirrour or glass of the divinity . xi . i end this contemplation with a very remarkable passage to this purpose out of st. austin . tu ergo domine fecisti ea qui pulcher es , pulchra sunt enim . qui bonus es , bona sunt enim . qui es , sunt enim . nec ita pulchra sunt , nec ita bona sunt , nec ita sunt sicut tu conditor eorum , cui comparata , nec pulchra sunt , nec bona sunt , nec sunt . thou therefore o lord hast made these things , who art fair , for they are fair . who art good , for they are good . who art , for they are . but neither are they so fair , neither are they so good , neither are they so as thou their maker , in comparison of whom , they are neither fair , nor good , nor are they at all . the vse of this to devotion . this may be very much improv'd to the advantage of devotion . for the great let to devotion is our love of particular and sensible good . 't is a charge that may be fasten'd upon the best of us all , more or less , that we are lovers of pleasure more than lovers of god. and the love of pleasure naturally alienates us from the love of god. and therefore says st. iohn , love not the world , neither the things that are in the world . and to shew the great inconsistency that is between the love of the world and the love of god , he further tells us , if any man love the world , the love of the father is not in him . but now if we could be but once perswaded that all the perfections of particular beings exist in god , and not only so , but after a more excellent manner than they do in particular beings themselves , we should certainly be very much taken off from the love of particular and sensible good ; we should not be such gross idolaters as we are in adoring created beauty , but should adhere to god with more unity and intireness of affection . sure i am that there is great reason we should do so , when we consider , that let the good of the creature be never so charming , the very same we may find in god with greater perfection . we can propose nothing to our selves in the creature , but what god has more perfectly and more abundantly . to what purpose then should we go off from him , since change it self can give us no variety , and we can only court a new object , not find a new happiness . the aspiration . no , my fair delight , i will never be drawn off from the love of thee by the charms of any of thy creatures . thou art not only infinitely more excellent than they , but hast their very excellencies in a more perfect manner than they have or can have . what temptation then can i have to leave thee ? no , o my fairest , i want temptation to recommend my love to thee . 't is too easie and too cheap a fidelity to adhere to thee , my first love , when by changing i can gain no more . thou , o soveraign fair , hast adorn'd thy creation with a tincture of thy brightness , thou hast shin'd upon it with the light of thy divine glory , and hast pour'd forth thy beauty upon all thy works . but they are not fair as thou art fair , their beauty is not as thy beauty . thou art fairer , o my god , than the children of men , or the orders of angels , and the arrows of thy love are sharper than theirs . they are indeed , my god , thy arrows are very sharp , and were we not too securely fenc'd about with our thick houses of clay , would wound us deeper than the keenest charms of any created beauties . but these every day wound us , while we stand proof against thy divine artillery , because these are sensible , and thine only intelligible , these are visible to our eyes , thine only to our minds , which we seldome convert to the contemplation of thy beauties . but , o thou infinite fair , did we but once taste and see , did we but contemplate thy original beauty , as we do those faint images of it that are reflected up and down among our fellow creatures , as thy charms infinitely exceed theirs , so would our love to thee be wonderful , passing the love of women . contemplation iv. of the attributes of god in general ; particularly of the vnity of god : which is proved from his idea . i. concerning the attributes of god in general , i have no more to offer than what is commonly taught in the schools ; from which i find no reason to vary , and of which this i think is the summ and substance , first , that the essence of god is in it self , one only general , simple and intire perfection , and that therefore the divine attributes are not to be consider'd as accidents really distinct from the divine essence , and if not from the divine essence , then not from themselves neither . ii. but however , secondly , since this divine essence which in it self is one and the same general perfection , does exert and display it self variously in its operations , by reason of the diversity of objects , the attributes of god are by us conceiv'd distinctly . not that they are so in respect of god , with whom they are really one and the same , and consequently so also among themselves , but only with respect to our manner of conception . iii. for , thirdly , the essence of god displays it self variously ( as was observ'd before ) according to the diversity of objects . but now the narrowness of our faculties will not permit us to represent such a various and manifold display of perfection in one , simple and adequate conception . we are fain therefore to supply this defect , by framing several inadequate conceptions , whereby we represent god partially and imperfectly ; and which we found upon his different operations ; every one of which is conceiv'd as proceeding from a different perfection in god , corresponding to that particular operation . iv. now tho' this diversity be not real with respect to god , who is one and the same nature , without composition or complication of being , but only with respect to variety of objects and modes of operation , yet this is a sufficient ground for distinct conceptions ; every one of which may admit of a peculiar definition or explication . the summ is , the attributes of god are all one and the same as to the thing signifi'd , but not as to the manner of signification . or , to word it more scholastically , they may be mutually affirm'd of one another in sensu identico , but not in sensu formali . and thus must we be contented to think and talk of god while we see him here in a glass darkly , till he shall reveal himself to us more perfectly , and we shall see him as he is , and know him as we our selves are known . v. this being premised concerning the attributes of god in general , i proceed now to contemplate some of those particular attributes of his , which may derive the greatest influence upon our piety and devotion . and among these , i first consider the vnity of god , by which i understand not a generical , or specifical , but a numerical vnity , in opposition to plurality or multiplication . that is , that there is one , and but one onely god. vi. the vnity of god has been ever more question'd than his existence , and there have always been more polytheists than atheists . but for my part , i should sooner be an atheist than a polytheist , for i think it a greater absurdity , that there should be more gods than one , than that there should be none at all . and i can't imagine how such a wretched absurdity as polytheism should ever obtain so much as it has both in the gentile and christian world , since without the assistance of any other considerations , it may abundantly be refuted and concluded impossible from the very idea and formal conception of god. vii . the idea of god , is being it self , and being it self can be but one ; which i thus demonstrate . whatsoever is infinite in being , can be but one , but being it self is infinite in being ; therefore being it self can be but one. that being it self is infinite in being , we have prov'd in the second contemplation . the proposition , that whatsoever is infinite in being can be but one , is plain . for if there were more infinites , one must be distinguish'd from another , otherwise they could not be more : for not to be distinguish'd , is to be the same . and if one must be distinguish'd from another , then one must have some degree of being which the other has not ; for by what else can any thing be distinguish'd ? and if one must have some degree of being , which the other has not , then to every one of these supposed infinites , some degree of being must be wanting namely , that whereby they are destinguish'd . and if so , then none of them would be infinite in being . therefore plurality of infinites in being , is a contradictious self inconsistant notion , and such as cannot be admitted by any person that knows what he affirms . viii . but further , being it self has all the degrees of being , as all other abstract and universal natures have all the perfection of their respective orders . but now what has all the degrees of being cannot possibly be multiplied . for 't is a flat contradiction that more than one should have all the degrees of being . indeed it may be communicated , and there may result as many particular and derivative beings , as being it self is capable of being participated . but it cannot be multiplied , because it has all the degrees of being . and thus 't is in all other abstract essences , they may be communicated , but they can't be multiplied . thus there may be many particular beauties by the various participation of beauty it self . but suppose beauty it self to exist , it could not be multiplied ; there can be but one beauty it self , because it has all the degrees of perfection belonging to its nature . and beyond all there is nothing . ix . for to him that would add another beauty it self , i would propose this question . has this superadded beauty all the perfection of the first , or has it not ? if not , then 't is not beauty it self , for that is supposed to have all the perfection belonging to beauty . if it has , then 't is the very same with the other , and consequently 't is impossible there should be any more than one beauty it self . and why is the multiplication of individuals impossible , but only for this reason , because every individual has all the perfection belonging to that individuated nature . which therefore does not admit of plurality or multiplication . and consequently being it self having as much all the degrees of being as any individual has all the perfection of that individuated nature , is no more capable of plurality or multiplication than any individual is . there is therefore but one being it self , and therefore but one god. which was the thing to be prov'd . the use of this to devotion . since then there can be but one god , as we have reason in the first place to admire and adore that universal perfection of his nature , which renders him uncapable of multiplication , so in the next place we may be hence admonish'd how reasonable it is that we should rest and depend wholly upon him , disclaiming and renouncing all false gods. and that lastly , we should love him intirely and undividedly , with all our heart , mind and strength , without admitting any other into partnership or rivalship with him : which unity and intireness of devotion we could not maintain , were there more gods than one . for no one could then have right to exact all our services , nor could we be obliged , or able , to direct all our services to any one of them . and much less could we do so to all , since ( as our saviour tells us ) no man can serve even two masters . mat. 6.24 . the aspiration . o thou mighty one-all , who art too great to be multiplied , and yet too full not to be communicated , what a greatness , what a fulness is this of thine ! o rich solitude , how unlike is all created excellence to thine ! other things are to be admired for their numbers , thou for thy oneness and singularity , they glory in their multitudes , but 't is the prerogative of thy perfection to be alone . in thee , my only centre , i rest , upon thee i wholly depend , for i have none in heaven but thee , and none upon earth in comparison of thee . i utterly renounce therefore all absolute power and supremacy besides thine , and i will fear none but thee , and obey none but thee . thou only shalt have dominion over me , i am only thine , and thee only will i serve . many , o god , are the beauties which thou hast made , and thy whole creation is fill'd with thy glory . there are threescore queens , and fourscore concubines , and virgins without number ; but my love , my undesiled , is but one . take then to thy self the empire of my heart . for all that deserves the name of love there shall be thine . o that it were more inlarged for thy reception : but thou shalt have it all , and i will love thee with my whole heart , though that whole be but little . o my only delight , other gods besides thee , and other lords besides thee , have often usurp'd a dominion over me . but my heart is now fix'd , o god , my heart is fix'd . it is fix'd upon thee , and how can it ever wander out of the sphere of thy beauty ! or what beauty is there whose influence may vye with thine ? or how can i love any but one , when that one , and none but that one , is infinitely lovely . contemplation v. of the omniscience and omnipresence of god. i. the unity of god i have demonstrated in the preceding contemplation . and now to obviate a scruple that may thence arise , namely , how one single solitary being should be sufficient to preside over all the motions of the natural , and all the affairs of the moral world , i thought it convenient to proceed next to some of those attributes , which , when well consider'd , will make it plain , that this being , though but one , is abundantly qualifi'd for the government and management of the whole universe . and among these , the omniscience and omnipresence of god are most eminent and conspicuous , which i shall here therefore joyntly contemplate . ii. and first of the omniscience of god. this is a most wonderful and amazing attribute , consider it which way we will , for it denotes no lesse than a full knowledge and thorough comprehension of all the things that either are , have been , or shall be . but in the way that i shall now consider it , 't will appear clothed with peculiar circumstances of admiration , and is indeed a theme more sit for the contemplation of an angel , than for the pen of a mortal theorist . here therefore i must beg the peculiar attention of my reader , and above all the peculiar assistance of that spirit which searcheth all things , yea , the deep things of god. iii. now in treating of god's omniscience , i shall do two things , first , prove that he is omniscient , secondly , represent the manner of his omniscience . to shew that god is omniscient , i must first consider what knowledge is in general . now this i define to be in short , a comprehension of truth . for the clearer understanding of which , the distinction of truth must be attended to . truth then is either of the object , or of the subject . and both these are again subdivided . for truth of the object is either simple , whereby a being is really what it is . or complex , which denotes those necessary habitudes or respects , whereby one thing stands affected toward another as to affirmation or negation . then as for truth of the subject , we understand by it either a just conformity between the understanding and the object , which is logical truth , or between the words and the understanding , which is moral truth or veracity . iv. the truth with which we are here concern'd , is truth of the object . for to know is so to comprehend things both as to their simple natures , and as to their habitudes and relations , as to compound what is really compounded , and to divide what is really divided . to have our understandings thus accommodated to the respects and habitudes of things , is knowledge . as for truth of the subject in the second sense , as it signifies a conformity between the words and the understanding , we have here nothing to do with it , as being altogether foreign to our present purpose . and in the first acceptation , as it signifies a just conformity between the understanding and the object , 't is but another word for knowledge . for truth of the subject in this sense is the conformity of the mind to truth of the object . and so also is knowledge . to know therefore , is to think of things conformally to their simple natures and mutual habitudes , or , as i first defined it , to comprehend truth . v. this being premised , that knowledge is nothing else but a comprehension of truth , that is , the having things in the mind with the same relations of composition or divisision , as they stand mutually affected in themselves , i thus argue : that being which comprehends all truth is omniscient . but god comprehends all truth . therefore god is omniscient . the first proposition is plain from the definition of knowledge . the conclusion therefore depends wholly upon the proof of the second ; namely , that god comprehends all truth . vi. now for the demonstration of this proposition , i desire but this one postulatum , that there are eternal and necessary truths , that is , that there are eternal and immutable relations and habitudes of things toward one another , by way of affirmation or negation . this is what , i suppose , any body will give me for the asking , tho i have no great reason to be over-thankful for it , it being a thing so very unquestionable , and withal a proposition of this unlucky quality , that 't is as much establish'd by the denial of it , as by the affirming it . for should any sceptical person be so hardy as to say that there is no such thing as eternal and necessary truth , i would ask him this question : was that proposition always true , or was it not ? if it was not always true , then there was once eternal and necessary truth , and if once so ; then ever so : but if it was always true , then by his own confession , there is such a thing as eternal and necessary truth . this therefore must be allow'd . vii . it being therefore supposed that there are eternal and necessary truths , the next proposition that i shall lay down is this , that the simple essences of things must be also eternal and necessary . for the proof of which proposition i consider first , that as truth of the subject depends upon , and necessarily supposes truth of the object , so truth of the object complex depends upon , and necessarily supposes truth of the object simple : that is in other words , the habitudes and relations of simple essences , depend upon and necessarily suppose the reality of their respective simple essences . as therefore there can be no such thing as truth of the subject , without truth of the object , to which it may be conformable ; so neither can there be truth of the object complex without truth of the object simple , that is , there can be no mutual habitudes or relations of things as to affirmation or negation , without the reality of the things themselves . viii . for i consider that these habitudes and respects , as to affirmation or negation , wherein consists objective truth complex , do result from the simple essences , and can no more subsist by themselves than any other relations can ; for the existence of which the schools themselves make it necessary that they have their subject and term , upon the position of which they immediately result , and upon the destruction of which they as immediately cease . as other relations therefore cannot subsist without the existence of subject and term , so neither can these habitudes as to affirmation or negation , subsist without the real existence of the essences themselves so related . ix . but this perhaps will be better illustrated by a particular instance . let then this be the objective truth complex , two circles touching one another inwardly cannot have the same common centre . this is a true proposition . but i here demand , how can it possibly have this certain habitude of division or negation , unless there be two such distinct simple essences as circle and centre . certainly there can be no reference or relation where there is nothing real to support it . x. this point therefore being gain'd , that truth of the object complex depends upon , and necessarily supposes truth of the object simple , and that there can be no mutual habitudes or relations of essences , as to composition and divisition , without the simple essences themselves : hence it will necessarily follow , that whensoever the one does exist , the other must exist also ; and consequently , if the one be eternal , the other must be also eternal . and thus ( to recur to the former instance ) if this be a proposition of eternal truth , viz. two circles touching one another inwardly cannot have the same common centre , then the two distinct simple essences of circle and centre must have an eternal and necessary existence . the short is , there can be no connexion or relation between things that are not , or that do not exist , for being with this or that habitude to another thing , implies simple being , and for one thing to be another , infers and supposes it to be simply . and if there can be no connexion or relation between things that are not , then also there can be no eternal connexion or relation between things that have not an eternal existence . for things cannot be related before they are . but there are such eternal habitudes and relations , therefore the simple essences of things are also eternal . which was the proposition next to be proved . xi . i know very well this is not according to the decrees of the peripatetic school , which has long since condemn'd it as heretical doctrine , to say , that the essences of things do exist from eternity . but i have meditated much upon these things , and i must needs say , that i think it a very certain and very useful theorem , and that 't is utterly impossible to give an intelligible account of the stability of science , or how there should be propositions of eternal truth , but upon this hypothesis . and i should be thankful to any of the peripatetic dissenters who would undertake to shew me how there may . xii . i know they endeavour to do it by telling us ( and 't is the only plea they have to offer ) that these habitudes are not attributed absolutely to the simple essences as in actual being , but only hypothetically , that whensoever they shall exist , they shall also carry such relations to one another . there is , says the peripatetic , only a conditional connexion between the subject and the predicate , not an absolute position of either . this goes smoothly down with the young scholar at his logic lecture , and the tutor applauds his distinction , and thinks he has thereby quitted his hands of a very dangerous heresie . xiii . but now to this i return the same answer ( for i need give no other ) that i have in my metaphysical essay . first , i say , that these habitudes are not ( as is supposed ) only by way of hypothesis , but absolutely attributed to the simple essences , as actually existing . for , when i say , for instance , that every part of a circle is equally distant from the centre ; this proposition does not hang in suspence , then to be actually verifi'd when the things shall exist in nature , but is at present actually true , as actually true as ever it will or can be ; and consequently i may thence infer , that the things themselves already are . there is no necessity , i confess , they should exist in nature , which is all that the objection proves , but exist they must . for of nothing there can be no affection . xiv . but , secondly , suppose i grant what the objector would have , that these habitudes are not absolutely attributed to the simple essences , but only by way of hypothesis . yet i don't see what he can gain by this concession . for certainly thus much at least is attributed to the simple essences at present , that whensoever they shall exist , such and such habitudes will attend them . i say , thus much is attributed actually , and at present . but now let any peripatetic of 'em all tell me how any thing can any way be said of that which is not . and besides , 't is a weak evasion to say that things are not related thus or thus as actually existing , but only conditionally , supposing their existence . for i deny that any thing can be any way related that does not actually exist . and 't is as good as a contradiction to say otherwise . when therefore the peripatetick talks of a conditional connexion between the subject and the predicate , and that neither is put absolutely , i say , that the connexion is as absolute as it can or ever will be , and that a non-existing subject cannot have any predicate , or be any way related . and all this i bind upon him by a principle of his own , that of nothing there can be no affection . and let him unwind himself if he can . xv. having thus far clear'd our way by making it evident , that the simple essences of things are eternal . the next thing that i consider is , that since they are not eternal in their natural subsistencies , they must be eternal in some other way of subsisting . and that must be in some understanding , or by way of ideal subsistence . xvi . for there are but two conceivable ways how any thing may exist , either out of all understanding , or within some understanding . if therefore the simple essences of things are eternal , but not out of all understanding , it remains they must have an eternal existence in some understanding . which is what i call an ideal subsistence . there is therefore another way of existing besides that in rerum natura , namely in the mundus archetypus , or the ideal world , where all the rationes rerum , or simple essences of things have an eternal and immutable existence , before ever they enter upon the stage of nature . xvii . i further consider , that this understanding wherein the simple essences of things have an eternal existence , must be an eternal understanding . for an essence can no more eternally exist in a temporary understanding , than a body can be infinitely extended in a finite space . now this eternal understanding can be no other than the understanding of god. the simple essences of things therefore do eternally exist in the understanding of god. xviii . but the mode of this must be further explain'd . for it being an unquestion'd truth , that god is a simple and uncompounded being ; and consequently , that there is nothing in god that is not god himself : as the schools also rightly have pronounc'd , we must not conceive these simple essences as accidents inhering in god , or as beings really distinct from god , this not comporting with the simplicity of the divine nature . xix . these simple essences of things therefore can be nothing else but the divine essence it self consider'd with his connotation , as variously representative or exhibitive of things , and as variously imitable or participable by them . as the divine essence is thus or thus imitable or partakeable , so are the essences of things distinguish'd specifically one from another ; and according to the multifariousness of this imitability , so are the possibilities of being . from the degrees of this imitability , are the orders and degrees of being , and from the variety of it , is their multiplicity . xx. the simple essences of things , thus existing in the divine essence , according to these modes of imitability and participation , are what we are taught in the platonic school to call idea's . these , in the language of the divine philosopher , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first intelligibles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the measures of the things that are , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things that truly are , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eternal patterns , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things which are always the same add unchangeable , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that are not generated , but are always ; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that were neither generated , nor will be destroyed . concerning which , thus cicero , haec plato negat signi , sed semper esse , & ratione & intelligentia contineri . these , plato denies ever to have been generated , but that they always are , and are contain'd in reason and intelligence . xxi . further , these essences of things , or ideas thus existing in god , are the true and proper objects of all sciences , and ( if i may use the apostle's expression in another case ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pillar and ground of truth . these supposed , 't is easie to account for the stability of science , and for propositions of eternal truth , but without them 't is absolutely impossible . for all things in their natural subsistencies are temporary , flux , mutable and corruptible , and what is so can never stand under eternal and immutable relations . xxii . further , these essences are the specifical models and platforms of all the things that are in this ectypal world. according to these eternal exemplars were they made ; and as is their conformity to these measures , so is their perfection . for 't is impossible that god should make a world with counsel and design , unless he make it according to something , and that can be nothing else but something existing within himself , something in this ideal and archetypal world. for as aquinas well observes , in all things that are not made by chance , the form must necessarily be the end of generation . but now the agent does not act for the form , but only as far as the similitude of the form is in him . xxiii . and what if i should further say , that this ideal world , this essence of god consider'd as variously exhibitive and representative of things , is no other than the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ths second person in the ever blessed trinity . this i think highly agreeable to reason , for i know of no hypothesis that would so intelligibly make out the eternal generation of the son of god ; for according to this account , the son of god must be a substantial and multifarious thought of god the father , and how this may be generated , and yet be co-eternal with god the thinker , is not very hard to conceive . since , if an angel had been eternal , his thought must have been so too . xxvi . i shall add in confirmation of this notion , a signal passage of the great platonist marsilius ficinus , thus discoursing of the eternal generation of the son of god. omnis vita prolem suam , &c. every life first generates its offspring within it self before it does abroad without it self , and by how much the more excellent the life is , by so much the more inwardly to its self does it generate its offspring . so the vegetative life both in trees and in animals generates first the seed , and the animal within its own body , before it casts forth either abroad . so the sensitive , which is more excellent than the vegetative life , brings forth by the fancy an image or intention of things in it self , before it moves the members , and forms them in external matter . but this first birth of the fancy , because 't is in the very soul , is therefore nearer to the soul than the birth of the vegetative life , which is not in the soul , but in the body . so again , the rational life , which is more excellent than the sensitive , brings forth in it self the reason both of things , and of it self , as it were an offspring , before it brings it into the light , either by speech or action . this first birth of reason is nearer to the soul than the birth of fancy . for the rational power is reflected upon its own birth , and by that upon it self , by seeking , knowing , and loving its own act and it self , which is not done by the fancy . so again , the angelical life , which is more excellent than the rational , brings forth in it self , by a kind of divine instinct , the notions of it self and of things , before it discharges them upon the matter of the world. this birth is more interior to an angel , than reason is to her , because 't is neither derived from external objects , nor changed . wherefore the divine life being the most eminent and fruitful of all , must needs generate an offspring more like her self than any of the rest : and this it generates in it self by understanding , before it brings forth any thing without . god therefore perfectly understanding himself , and in himself all things , he conceives in himself a perfect notion of himself , and of all things , which is the equal and full image of god , and the more than full exemplar or pattern of the world , &c. xxv . thus is this notion of the ideal world , or of the essence of god , being variously exhibitive and representative of the essences of things , made use of by this great theorist , to explain both the nature of the second person of the trinity , and the mode of his eternal generation . and i think it does both much better than any other , and indeed as far as conceivable by human understanding . so highly useful is this doctrine of idea's , when rightly understood , to unsold the profoundest mysteries of the christian religion as well as of philosophy : and so great reason had st. austin to say , tanta vis in ideis constituitur , ut nisi his intellectis , sapiens esse nemo possit . there 's so much moment in idea's , that without the understanding of these , no man can be wise. xxvi . and i further consider , that this is no less according to the voice of scripture than of natural reason . st. iohn speaking of the second person of the trinity , says , in the beginning was the word , and the word was with god , and the word was god. he says also that all things were made by him , or according to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and he further says that he is the true light , that lightens every man that cometh into the world . now what can this signifie but this ideal world , or the essence of god as variously exhibitive and representative of things ? for observe , he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which here signifies the same as the inward conception or idea , he says that he was in the beginning , and that he was with god , and that he was god , and that all things were made by him ; thus far it must be allow'd that the agreement is very exact . as for the last part of the character , how this can be said to be the true light which lightens every man that comes into the world , this i shall explain when i come to consider the nature of man , who as i shall shew , sees and knows all that he sees and knows in this ideal world , which may therefore be said to be his light. xxvii . again , this second person is said to be the wisdom of his father , to be the character of his person , both which expressions denote him to be the same with this ideal world. and by him god is said to have made the worlds : that is according to the eternal exemplars or platforms in this ideal world. to which i may add by way of overplus , that noble description of the eternal and substantial wisdom given us in the 7. chap. of the book of wisdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the breath ( or vapour ) of the power of god , and an efflux ( or emanation ) from the glory of the almighty , a clear mirrour ( or looking-glass ) of his active energory vertue , and the image of his goodness . and what can all this be but the essence of god as exhibitive , the ideal world ? lastly , i would have it considered how what our saviour says of himself , i am the truth , and what the apostles says of him , that he is the wisdom of his father , can be verifi'd any other way but by this hypothesis . xxviii . i have the longer insisted on this to shew not only the truth of this ideal world , and that the essences of things have eternal existence in it , but also how very useful this notion is for the establishment of the divinity of christ , and for the explication of his eternal generation from the father , which is also a further confirmation that the notion is true and solid . so great aguard is true platonism against socinianism . xxix . hence also we may be instructed how to understand that common axiom of the schools , that the truth of every thing is its conformity to the divine understanding . this must by no means be understood of the mind of god as conceptive , that is , as reflecting upon himself as exhibitive , for the truth of the divine intellect as conceptive , depends upon its conformity with the truth of things , not the truth of things upon that . but it must be meant of the mind of god as exhibitive , that is , of this ideal world , for upon this all truth depends , and every thing , and every proposition is so far true as 't is conformable with it . for indeed the intellect of god , as exhibitive is the cause and measure of all truth . xxx . and , 't was for want of the help of this notion that that keen wit , discartes blunder'd so horribly in stating the dependence of propositions of eternal truth , upon the intellect of god. he saw it 't was necessary ( as indeed it is ) to make god the cause of truth , and that truth must some way or other depend upon him . but then he makes it depend upon the mind of god as conceptive , and that things are so only because god is pleas'd so to conceive them . and this he carries so high , as to say , that even in a triangle , three angles would not have been equal to two right ones , had not god been pleased so to conceive and make it . now i am for the dependence of truth upon the divine intellect as well as he , but not so as to make it arbitrary and contingent , and consequently not upon the divine intellect as conceptive , but only as exhibitive . that is , that things are therefore true in as much as they are conformable to those standing and immutable ideas , which are in the mind of god as exhibitive , and representative of all the whole possibility of being . xxxi . now if after all , this ideal way of things subsisting from all eternity in god , should seem strange ( as i suppose it will to those who are unexercised in these contemplations ) i shall only further say , first , that it must be infinitely more strange that there should be eternal truths , that is , eternal relations and habitudes of simple essences , or things , without the co-eternal existence of the things themselves so related . for what should support such relations ? the simple essences therefore must exist eternally , if their relations do ? and where can that be but in the mind of god ? xxxii . secondly , i say that this ideal way of subsisting , ought not to seem such a bugbear as some make it , since 't is necessary not only for the salving of propositions of eternal truth , before their subjects exist in nature , but even when they do . for even while things have a natural subsistence , the propositions concerning them are not , cannot be verifi'd according to their natural , but according to their ideal subsistencies . thus we demonstrate several propositions concerning a right line , a circle , &c. when yet in the mean time 't is most certain , that none of these are to be found in nature , according to that exactness supposed in our demonstration . such and such affections therefoe do not belong to them , as they are in nature , and therefore they must belong to them as they are in the ideal world , or not at all . xxxiii . and if this be true in propositions , whose subjects exist in nature , much more is it in eternal propositions , whose simple essences have not always a natural existence . these can no otherwise stand , but by supposing the co-eternal existence of simple essences in the ideal world. xxxiv . i shall add but this one consideration more upon this head , that there is no greater sign of the soundness of a truth , than when its profest adversaries do unawares fall in with it . and this i take to be the case here . the schoolmen who stand devoted to the authority of aristotle , do notwithstanding by a kind of blind parturiency , light oftentimes upon such notions , which if thoroughly sifted must needs come to the same with what we have hitherto contended for . for i would fain know what they can mean else by the celebrated glass of the divinity ? what can this be but the ideal world representing all the essences of things ? and what else can they mean when they say ( as they commonly do ) of science , that it is not of singulars , as being flux temporary , mutable and contingent , but of abstract and vniversal natures ? what is this but in other words to confess the necessity of eternal essences or ideas existing out of and before those singulars whose essences they are , in order to the salving the stability of science ? thus do these men stumble upon truth blindfold , but not discerning her through he veil , they let her go again . xxxv . nay , even aristotle himself after all his zealous opposition of plato's ideas has in the fourth of his metaphysics come about to him again , and cross'd the very road which he studied so carefully to avoid . for discoursing against the sceptics who allow'd no certainty of science , he first shews the ground of their mistake to consist in this , that they thought singulars and sensibles existing without , to be the only objects of science . his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the original of these mens mistake was this , because truth is to be lookt for in things , and they conceiv'd the only things to be sensibles , in which it is certain there is much of the indeterminate nature . wherefore they perceiving all the nature of sensibles to be moveable , or in perpetual flux and mutation , since nothing can possibly be verified or constantly affirm'd concerning that which is not the same , but changeable , concluded that there could be no truth at all , nor certainly of science . those things which are the only objects of it , never continuing the same . xxxvi . thus having open'd the grounds of this sceptical doctrine , in opposition to it , he thus adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we would have these men therefore to know , that there is another kind of essence of things , besides that of sensibles , to which belongeh , neither motion , nor corruption , nor any generation at all . xxxvii . observe here , that aristotle does not deny the consequence of the sceptic's argument . no , he allows if the essences of things are not steddy and immutable , that there can be no certainty of science . but he denys his minor proposition , and tells him that he goes upon a wrong hypothesis , in supposing that there are no other essences of things but singulars and sensibles , in opposition to which he says , that there are other essences of things which are immovable , incorruptible , and in generable . and that 't is upon these that all science is founded . now who would desire a better establishment of platonic ideas , than what aristotle himself has here given ? let any intelligent person judge whether this be not a plain giving up the cause . so hard is it for a man not to contradict himself , when once he comes to contradict truth . xxxviii . it being now from the premises sufficiently concluded , that the ideas or simple essences of things have an eternal existence in god , and the manner of this their existence being sufficiently explain'd , the next advance of my contemplation is this , that since all the simple essences of things do exist in the mind of god , there must also be the repository of all their several habitudes and respects , these naturally arising from the other , by way of natural result . for as the relations of essences cannot exist without the essences themselves , so neither can the essences exist without being accompany'd with such their essential relations . and as before we argued from the position of the habitudes to the position of the simple essences , so now we may as well argue from the position of the simple essences to the position of their habitudes . xxxix . thus for instance , as from this eternal habitude , viz. that a circle of such a determinate circumference will have such a determinate diameter , i may conclude , that the essence of such a circle does eternally exist , so again supposing such a circle to exist , 't is as necessary it should retain such a diameter . and so in all other instances , the essence argues and infers the habitude , as well as the habitude does the essence . for 't is here as in all other relations which immediately result upon the position of the subject and term. xl. this admitted , i now consider that there is now nothing wanting to infer the omnisciency of god. for since the simple essences of things do all exist in god , and since these are ever accompany'd with all their habitudes and relations , and since these are nothing else but truth , it follows that all truth is in god. i say god comprehending within himself all the ideas and essences of things with all their possible references and respects , comprehends all truth , the whole field of truth within himself , which is the same as to be omniscient , knowledge being nothing else but a comprehension of truth , as was before defined . xli . and thus we have not only proved the omniscience of god , but in a great measure represented the manner of it . concerning this therefore i shall only further remarque that the manner of the divine knowledge is the most noble and perfect , that can possibly be conceiv'd . for 't is not by any derivative phantasms , or secondary images of things , but per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the very immediate and essential presence of the things themselves . he has all his knowledge at the first hand , he sees , nay he is possest of the very essence of things , he is the very source and fountain of all truth , nay he is truth it self . and besides , his knowledge is all simple and uncompounded , without reasoning and inferring , premising and concluding , for he has ever before him in one simple view the whole field of truth , and with one single act of intuition glances through the whole possibility of being . for this word of god , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is the essential wisdom of his father , is quick and powerful , and sharper than any two-edg'd sword , piercing even to the dividing assunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . neither is there any creature that is not manifest in his sight . but all things are naked and open unto the eyes of him , with whom we have to do . lxii . thus is this one single solitary being ; god , qualifi'd for the government of the world upon the account of his knowledge . he is so also in respect of his being present to the world he is to grovern . for he is omnipresent , as well as omniscient : which is the next attribute of god , which in this contemplation i undertook to consider . xliii . the omnipresence of god has been more question'd than any one of his attributes , both among the antients , and among the moderns . aristotle in his metaphysics says that the first mover must necessarily be either in the centre , or in the circle or circumference . that is , according to him , either in the middle of the earth , or in the extreme heaven . and the latter has by most of the old philosophers been assign'd for his residence . in the church , the more antient iews confin'd him to the temple of ierusalem . and of late years this doctrine of the partial and limited presence of god has been renew'd by vorstius , professour of divinity at leyden , who asserts that god is only in heaven as to his essence , and elsewhere only in respect of his wisdom , power and providence . xliv . but that god is every where essentially present , both in every part of the world , and also in all extra mundan spaces , is most certain from the very idea of god. 't is impossible that being it self should be excluded from any part of being . for every part of being partakes of , and subsists in and by being it self . and besides being it self is indeterminate in being ( as was proved in the second contemplation ) but now what is indeterminate in being , is also indeterminate in existing , for existing follows being as the act of it , and to exist indeterminately is the same as to be omnipresent . god therefore who is being it self , is also an omnipresent being . xlv . cncerning the manner of this omonipresence of god i think i may safely determine that he is every where present , not only vertually and efficaciously by his wisdom and power , but also substantially and essentially . for power and wisdom is not any thing really different from the essence of god. neither can the power of god be conceived to be any where , but his essence must be there too . but after what special manner this essence of god is omnipresent , whether by way of an infinite amplitude and extension , as some think , or else by way of a point , so as to be whole in the whole , and whole in every part of the world , as others will have it , i neither know , nor shall offer to determine . such knowledge is too wonderful and excellent for me , i cannot attain unto it . 't is sufficient to know , that god is so every way immense and omnipresent , as not to be included in any place , nor to be excluded from any . for the rest , we must say with the psalmist , great is the lord , and greatly to be praised : and his greatness is unsearchable . the use of this to devotion . the consideration of the divine omniscience and omnipresence , is of excellent use to all the purposes of a christian life , as well as to the interest of devotion in particular . i am the almighty god , walk before me , and be thou perfect , says god to abraham . implying that the best method of perfection , was to live as in the sight and presence of god. and so the psalmist , i have set god always before me , therefore i shall not fall . implying , that if any thing would keep him from falling this would . for can there be any greater restraint upon our actions , any stronger preservative against sin , than duly to consider the presence and inspection of god ? in virtutis oculis vivendum ; so said the ancients , we must live as in the eyes of vertue . they thought it an excellent expedient against vice to have the idea of vertue always before one . and so no doubt it is . nay , we see less will do , and that the morals of men are very much secured by living in the eye of the world. nay , seneca goes lower yet , and tells us , that magna pars peccatorum tolleretur , si peccaturis testis assisteret . a great deal of our wickedness would be prevented , if as men were about to sin , one single witness were to stand by . but , alas , what are such expedients as these to the omniscience and omnipresence of god ? no consideration certainly is comparable to this . will a man commit murther in the open court , before the face of his judge ? nay , shall the presence of a child divert thee from sinning ? a child that knows not the difference between good and evil , that wants understanding to censure and condemn what he sees , and has neither authority nor power to punish thee . shall such a one deter thee from sin , and dash in pieces the frame of thy ill designs , and darest thou sin before thy god ? darest thou do works of darkness in the presence of him who is pure light , and in whom there is no darkness at all ? darest thou rush on when the angel of god's presence stands in the way with a drawn sword ? the psalmist says , tremble thou earth at the presence of god , and darest thou sin in his presence ? no , thou wouldst not dare , if thou didst well consider it . 't is a consideration , this , that if well heeded , and attended to , would give a law to our privacies and retirements , compose the inmost recesses of our minds , and not suffer a thought or passion to rebel . we should then stand in awe and not sin , and be as composed in our closets as in a theatre , or a religious assembly . for , indeed , to him that considers god as every where present , and a strict observer of him and his actions , every place is a temple , and accordingly he will put off his shooes from his feet , cleanse and purifie his affections , because the place whereon he stands is holy ground . thus advantagious is the influence of these two considerations to good life in general ; as for their special usefulness to devotion , we may hence collect , first , that we ought to have our minds always in a divine frame and temper , and always composed with the greatest awefulness and reverence , seriousness , gravity and silence of spirit , as being ever in the presence , and under the direct inspection of the great god. secondly , that we ought to pray to him with all humility and reverence , both of soul and body , and with an humble confidence of being heard by him where-ever we are , or however we deliver our selves , whether by vocal or mental prayer . thirdly , that we ought in our prayers to use great fixedness and attention of mind , without any wandrings , or impertinent mixtures of foreign thoughts , which are never more ready to croud into our minds , than when we are at our devotions , and yet are never so absurd as then . fourthly , that we ever commend our cause to god , who sees and knows all things , and be well satisfi'd with his judgment and approbation , when ever our innocence is falsly charged by the world. and , lastly , that we ought never to repine , or be discontented at the affairs of the world , but rather trust and rely upon the all-wise conduct of him who sees from end to end , knows how to bring light out of darkness , and disposes all things sweetly . the aspiration . o lord , thou hast searched me out , and known me , thou knowest my down-sitting , and mine up-rising , thou understandest my thoughts long before . thou art about my path , and about my bed , and spiest out all my ways . for , lo , there is not a word in my tongue , but thou , o lord , knowest it altogether . thou hast fashion'd me behind and before , and laid thine hand upon me . whither shall i go then from thy spirit ? or whither shall i go then from thy presence ? if i climb up into heaven , thou art there , if i go down to hell , thou art there also . if i take the wings of the morning , and remain in the uttermost parts of the sea , even there also shall thy hand lead me , and thy right hand shall hold me . if i say , peradventure the darkness shall cover me , then shall my night be turn'd to day . yea , the darkness is no darkness with thee , but the night is as clear as the day ; the darkness and light to thee are both alike . do thou then , o my god , so imprint the sense of this thy omniscience and omnipresence upon every faculty and power of my soul , that i may ever think , speak , and act as in the light of thy all-seeing eye , and as immediately surrounded , and intimately possessed with the glory of thy presence . o fill me with the profoundest awe and reverence , compose my levities , confirm my doubtfulness , and fix my wandrings , and make me ever satisfied with the methods of thy wise providence . and when by the meditation of this thy knowledge and presence , i shall learn to demean my self in any measure as i ought : grant that upon the same consideration , i may content my self with thy divine approbation and allowance , whatever i am thought of in man's judgment . finally , o my god , grant i may so set thee before me here , that i may not be afraid to appear before thee hereafter . amen . contemplation vi. of the omnipotence of god. i. the next attribute , whereby this one god becomes qualifi'd for the government of the universe , is his omnipotence . whereby may be understood , and commonly is , a power of doing whatsoever is possible to be done . but in this there is some difficulty , from which we must disengage our notion . ii. for , whereas every thing that is possible , is made the object of the divine power , a nice enquirer may here demand , what do you mean by possible ? for possible has its denomination from power , and therefore must be measured either in relation to created power , or in relation to increated power . if in relation to the first , then for god to be able to do all that is possible , will amount to no more , than that he can do whatever a creature can do . but , if in relation to the second , then for god to be able to do all that is possible , will be the same as to say , that he can do whatever he can do . which would be a very notable discovery . and , besides , according to this measure , a man might truly say , that god were omnipotent ; tho' at the same time he should deny that he could create any thing besides the present world : because he could then do all that is possible , there being nothing then but this world so denominated from the divine power , as suarez rightly infers . iii. to satisfie therefore this difficulty , we must find out another sense of the word possible , than what is taken from denomination to any power . i consider , therefore , that a thing may be said to be possible absolutely and negatively , from the habitude of the simple idea's themselves , as well as from relation to any power which may so denominate it . my meaning is , that there are some idea's whose habitude is such to one another , that they may admit of composition : there are others , again , whose habitude is such that they cannot admit of composition , but stand necessarily divided . the first of these i call possible , the second i call impossible . possible , therefore in this sense , is the same as that which involves no repugnance . and therefore , to avoid all ambiguity , setting aside the word possible , i shall chuse rather to express the omnipotence of god by calling it a power of doing whatever involves no repugnancy or contradiction . iv. now , that god is thus omnipotent ( not to seek out after other arguments ) i thus demonstrate from the idea of god. being it self is the proper , full and adequate cause of being , for whatever is , so far as it is , it partakes of being it self , as was before proved . now if being it self be the proper , full and adequate cause of being , then its effect must extend to all those things which are not repugnant to the nature and reason of being . for if it did extend only to some certain ones , then being it self would not be the proper , full , and adequate cause of being , as is supposed , but only of this or that particular being . and if it extends to all things that are not repugnant to the reason of being , then it must extend to all but not being : for not being only is regugnant to the reason of being . god , therefore , who is being it self , can do all , that does not involve in it the reason of not being ; but these are only contradictions : god therefore can do whatever does not imply a contradiction , and is therefore omnipotent . which was the thing to be proved . the vse of this to devotion . from the omnipotence of god , we may take occasion to make these conclusions . first , that we ought to revere and fear him above all the things in the world , and endeavour by the utmost services of a well-order'd life to make him our friend , considering what a fearful thing it is to fall into the hands of an omnipotent enemy . i will forewarn you whom you shall fear , says our saviour , fear him , which after he has killed , has power to cast into hell , yea i say unto you , fear him . secondly , that when once we have made god our friend , and engaged him on our side , we then fear no created power , whether human or diabolical . for if an omnipotent god be with us , what need we care who is against us . we ought rather to say with the psalmist , tho' i walk through the valley of the shadow of death , i will fear no evil : for thou art with me , thy rod and thy staff comfort me . lastly , we ought upon consideration of this great attribute of god , to repose a firm trust and confidence in all his promises , tho' never so contrary to the ordinary laws of nature , and to the common measures of human probability . since our concern is with him , who is the god of nature , and with whom ( as the angel tells us ) nothing shall be impossible . the aspiration . with thee , o my god , is power and strength , and with thee ought to be dominion and fear . my flesh trembles for fear of thee : and i am afraid of thy iudgments . thou art terrible , o my god , as well as lovely , but thou art also lovely in thy very terrour . turn away thine eyes from me , for they have overcome me ; they have overcome me with their dread , as well as with their beauty ; for , as thou art beautiful , o my love , as tirzah , comely , as jerusalem ; so art thou also terrible , as an army with banners . o my omnipotent love , with what safety , as well as delight , do i sit under thy shadow ! thou hast brought me into thy banquetting-house , and thy banner over me , is power as well as love. thy love is stronger than death ; what need i sear , thy left hand is under my head , and thy right hand does imbrace me ; and why then should any dread approach me ? the lord is my light and my salvation , whom then shall i fear ? he is the strength of my life , of whom then should i be afraid . o , my god , why is not my faith like thy power ? thou canst do all things ; and why is my faith limited ? let me imitate thee , o my god , in this thy infinity : and grant me such a victorious , such an omnipotent faith , that as to thee nothing is too hard to do , so to me nothing may be too hard to believe . amen . contemplation vii . of the divine iustice and veracity . i. from the omnipotence of god , i proceed to the consideration of his iustice , this being as necessary a qualification in the governour of the whole world as the other . now , by justice in this place , i understand particular , not universal justice . and of particular justice , not that which is commutative ( for this has no place in god ; for , as the apostle says , who has first given to him , and it shall be recompensed to him again ? ) but that which is distributive , and consists in a constant will of dispensing to every person according to his deserts . ii. this iustice of god is the same in the moral world , as order and proportion is in the natural . 't is giving to every thing its due place and station , and disposing it according to its nature and condition . for as the beauty of the natural world arises from proportion , so does the beauty of the moral world arise also from due order and proportion ; and as god has strictly observ'd this rule in the making of the world , having made all things in number , weight and measure , so we may be sure he proceeds by the same standard in the government and conduct of it , though the exactness of this latter is not so obvious to our observation , as that of the former , nor are we so well able to judge of the moral , as of the natural geometry of god. iii. now that god is thus just , always acting according to true order and proportion , may sufficiently be made out from this single consideration . all order and proportion ( as every one i suppose will readily grant ) is , in it self consider'd , lovely and desirable . if so , then it cannot be nill'd or refused for it self , or as such . if so , then whenever it is refused , it must be refused for the sake of some other greater good . if so , then this other greater good must be , either the private interest of the refuser , or some other private interest , or the publick interest . but neihter of these can here find any admission . it cannot be for the private interest of the refuser , who is here supposed to be a being absolutely perfect ; and consequently not capable of proposing to himself any self-end . and cannot be for the publick interest , for the greatest interest of the publick consists in order and proportion . neither can this order be violated for the interest of any other private person , because that is not a greater , but on the contrary , an infinitely less good , order and proportion being the good of the publick , which is always greater than any private whatsoever . since therefore order and proportion cannot be violated by god for any of these ends , nor for its own sake , it being as such lovely and desirable , as was supposed , it follows that order and proportion cannot possibly be violated by god at all , and consequently 't is necessary that god should always effectually will order and proportion , which is the same as to be iust. iv. by this justice , or will of following order and proportion , god stands ingaged not to punish an innocent creature , or to afflict him with any evil greater than that good which he has conferr'd upon him : within that compass indeed he may , for that is only to deduct from that happiness , every degree of which was a free favour . but he cannot impose the least grain or scruple of evil upon him beyond the good conferr'd , without some demerit of the creature . much less will this justice of god permit that he should predetermin an innocent creature , without respect to any crime , meerly for his own will and pleasure , to everlasting misery . he that can make this consistent with god's justice , or any justice in the world , had need be a very good reconciler . v. but now whether god's justice obliges him to punish the sinner , as well as not to punish the innocent , is a thing that will admit of more question . this has been argued with great contention between some schools , and is too disputable to be positively determined . for my part i am more inclined to think that the nature of god obliges him to punish sin some where or other , and that vindicative iustice is essential to him . vi. that it is so far essential to him that he cannot but punish an impenitent sinner , few i believe will question . for nothing in the world can be imagined more against order and proportion than that a sinner should be pardon'd without repentance . but further , 't is highly probable that sin could not have been , pardon'd even with repentance , had there not also been satisfaction made to god for it . 't is plain de facto , that god would not remit sin without satisfaction , and that too the highest imaginable : which makes it very probable that he could not . for is it reasonable to think that god would deliver up his only and beloved son to that bitter dispensation , if , with the safety of his justice , he could have pardon'd us , meerly for our repentance , without such a costly sacrifice ? and that he could not , does not that prayer of our saviour argue , which he used in his agony ? father , if it be possible , let this cup pass from me : which is as much as if he had said , father if the sin of man may be remitted any other way than by way of suffering , i desire i may not suffer . this i think is the obvious sense of the words . but this prayer of his , was not granted by the removal of the cup , and may i not thence conclude that 't was impossible it should be removed ? vii . and i further consider that god necessarily hates sin with an infinite hatred , as a thing that is diametrically opposite to his own essential sanctity , and to those great ends which he cannot but propose in the regulation of the universe . but how he should thus hate it , and yet not shew this his hatred by punishing it , is not easie to conceive . and besides , it seems agreeable to the laws of order and proportion , that so great a dis-harmony as sin , should never go wholly unpunish'd , but that the publick happiness , of which sin is a violation , should be both repair'd , and secured by the exaction of some satisfaction . viii . if it be said , that every one may remit as much as he please from his own right , and that then much more may god. i answer , that right , is either right of dominion , or right of office. from right of dominion , when alone , no doubt any person may remit what he pleases , but not from right of office , or from right of dominion , when joyn'd with right of office. now there is great reason to believe that the exacting of punishment for sin , is not in god a right of dominion only , but also a right of office ; that is , that god does not punish only as supreme lord , but as a iudge ; and as a iudge , 't is congruous to suppose that he may be obliged to punish . obliged , not by any law or power superiour to himself , but by the essential rectitude of his own nature and will : which by obliging him to regard the public order and interest , may by consequence oblige him to animadvert upon those who transgress against it . ix . and thus far of the justice of god , whereby he deals uprightly and equally with all his creatures , and renders to every one his own , according to their works , good or bad , without any partiality or respect of persons . the next thing i consider in god is his veracity , whereby all his words are conformable to his mind and intention , and all his performances conformable to his words : whereby he most assuredly makes good all his covenants , promises and threatnings , and cannot possibly deceive his creatures any more than he himself can be deceived . x. that there is this veracity in god we may be assured from the all-sufficiency and perfection of his being . for all fraud and deceit is grounded upon inigence and infirmity . no man deceives meerly for deceivings sake , but to serve a turn , to relieve a necessity . and such a necessity too as cannot be reliev'd any other way . for fraud is not only a remedy , but the last remedy ; men never betake themselves to tricks , but when they can't compass their ends by plain-dealing . but now none of these things can be incident to god , who being above all indigence and infirmity , must of consequence be as much above all falshood and deceit . the vse of this to devotion . considering then that god is thus strictly iust , true and faithful , 't is rational hence to conclude , first , how much it concerns us to fear him , and to beware how we render our selves obnoxious to this his justice . secondly , that we ought always to rest intirely satisfy'd in the divine dispensations , knowing that 't is impossible but that this judge of the whole earth should do right . and lastly , that we ought readily and firmly to believe him in all the manifestations of his mind and will , and particularly that we ought to repose a strong confidence in his covenants and promises , being well assured that he is faithful who has promised . the aspiration . my god , my iudge , who art righteous in all thy ways , and holy in all thy works , i delight to think of thee , tho' i am too guilty to contemplate thee , in this thy attribute , without fear and trembling . for there is iudgment as well as mercy with thee that thou shouldst be fear'd . o enter not into iudgment with thy servant , for in thy sight shall no man living be iustify'd . my god , how strangely impious are they who dare say or think that the way of the lord is not equal ! my god , i am none of those , nor will i ever be of that profane number . i will ever acquiesce in the equity of thy dispensations , whether i am able to comprehend it or no. for i know tho' clouds and darkness may sometimes be round about thee , yet righteousness and judgement are always the habitation of thy seat. i readily and firmly assent , o my god , to all the declarations thou hast made of thy mind and will. i believe all thy predictions , all thy promises , and all thy threatnings , that they shall be fulfill'd all in their season . i know that nothing but truth can proceed from thee who art truth it self : i know that thou , o god , can'st not deceive us , o grant that we may not deceive our selves . amen . contemplation viii . of the divine goodness and philanthropy . i. i shall now close up these my considerations of god , with a meditation upon the divine goodness , by which i understand a propension of doing good to his creatures by the communication of his own good or happiness . but here upon my first entrance , i find my self plunged beyond my depth . it is an immense ocean which no line can fathom , and where the sight loses it self in a long boundless prospect . this is that attribute which in a peculiar manner adorns and accomplishes the divine nature , and renders it amiable and lovely , as well as venerable and adorable . this is the highest repast of angels , and the peculiar entertainment of contemplative souls , many of which who had no other guide to follow but the clue of their own reasonings , have long since observed that goodness is the principal ; and , as i may say , the divinest attribute of the deity . ii. this the gentile theology intended by making love the most ancient of all the gods. and accordingly we find in the platonic trinity ( which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the first place is assign'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they conceive after the manner of an immense and most pure light , continually dissusing and communicating its invigorative beams . and this was that which the fine platonist boethius alluded to , in that celebrated and graphical description of god , when he call'd him fons boni lucidus , the lucid fountain of good. and there is an ancient cabalistical table supposed to be borrowed from the pythagoreans , which represents in a visible scheme the order of the divine perfection , wherein 't is observable that goodness is seated in the supreme circle , which they call chether or the crown , thereby intimating that goodness presides over , and gives laws and measures to all the other attributes of god. iii. and indeed it does so : for thus god's power serves to execute the dictates of his wisdom , and his wisdom is employ'd in finding out objects , methods and occasions , for the exercise of his goodness . nay , even justice it self , which at first seems to thwart and reprimand the inclinations of goodness , will notwithstanding be found upon nearer inspection , sweetly to conspire and accord with it , nay ( what seems a greater paradox ) to be one of the instances and exemplifications of it . for god never punishes but when order , that is , the good of the universe requires it , and consequently never but when upon the whole 't is best to do so . so that god's goodness will still be the chether , the crown of all his perfections . iv. plato calls god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the idea or essence of goodness . a very high expression . but says not the scripture also the same ? for when it defines god , it does not say he is wisdom or power , but that he is love. not loving , but love it self . and our saviour in answer to him that call'd him good master , tells us , there is none good but one , that is god. as if this divinest attribute were that honour , of which god is said by the prophet to be so jealous , that he will not give it to another : not to any of the sons of men , no not to the son of man. v. and indeed god may well be jealous of this his honour , since goodness is that attribute which does not only render the deity most lovely to us , but is also most peculiarly beloved by himself . 't is his favourite and darling excellence , that which he seems most of all to delight in , and to value as the very flower and beauty of all his excellence . and therefore when moses desired to have a sight of his glory , his answer to him was , i will make my goodness pass before thee . vi. and how much god is in love with this his attribute , we may conclude from the great use and exercise of it . god has exercised his goodness more than all the rest of his attributes , so that the stream rises almost as high as the fountain , and the instances and exemplifications of it are almost as infinite as it self . the material fabrick of the world is the emanation of the divine goodness , and who can tell how large that is , or where the utmost boundaries of it are fix'd ? then as for the intellectual part of the creation , how fruitful has the divine goodness been , and what a numerous progeny has it brought forth ! who can number the lords host ? thousand thousands minister unto him , and ten thousand times ten thousand stand before him . all these drink of the same inexhaustible well of life , of this lucid fountain of good ; and with perpetual anthems of praise celebrate the bounty of their maker . vii . but altho those higher orders of spirits , who are seated near the spring-head of bliss , enjoy a greater share of the divine goodness , and being as it were in a direct position to that all-glorious sun , must needs drink in more plentiful and more vigorous effusions of his light , yet man , the younger brother , seems in some respects to be the darling of heaven , and to be priviledg'd with some peculiar tokens of favour . i shall chuse to instance in two . one is , that man is admitted to the grace of repentance , and has the advantage of second thoughts , whereas god spared not the angels that sinn'd . the other is , that man had the honour to be hypostatically united with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second person of the b. trinity . so that what was figuratively spoken by god in the case of adam , is here in some measure really verify'd , behold man is become as one of us ; whereas he refused to take upon him the nature of angels . viii . these indeed are the two greater lights that shine most conspicuously in the firmament , and such as when alone consider'd , would wind up a contemplative spirit to that extatic admiration of the psalmist , lord what is man that thou art mindful of him , and the son of man that thou visitest him ! but there are also a multitude of lesser stars , many of which we do not observe , tho we feel and thrive under their influence ; and those which we do we cannot number . god's favours are too quick for our accounts , and the heavenly manna falls so thick about our tents , that we want opportunity to gather it up . ix . but that i may sail by some compass in so wide and boundless an ocean , i consider that the effects of god's goodness to man may be distributed into these two kinds in general , giving and forgiving . those of giving again are of two sorts : either such as are to be conferr'd upon us after our work is done , by which i understand the rewards of heaven , or such as are given us by way of earnest , or anticipation . x. i begin with the last of these , where the first thing that offers it self to our consideration is the collation of our being ; which i do not understand as it is generally taken in the schools , namely , for naked and abstract existence , for thus to be absolutely has no manner of intrinsic good in it , but is only a foundation or capacity of a good or evil state indifferently . and this methinks is so very plain , that i should much wonder how so many metaphysical heads could espouse the contrary , were it not found to be a convenient device for the maintenance of that absurd paradox , that 't is better to be , tho in extreme misery , than not to be ; which proposition was also intended for the support of another , every whit as absurd , viz. that god may consistently with his goodness and justice , inflict eternal misery upon an innocent creature . for since he may ( as all grant ) annihilate an innocent creature , 't will follow that he may with less appearance of injustice , inflict on him eternal misery , annihilation ( according to these mens metaphysics ) being the greater evil of the two . and that for this notable reason , because he that is , tho never so miserable , enjoys some good , viz. that of existence , whereas he that is not , has none at all . xi . but now , besides that the good of simple being , may be outweigh'd by super-induced evils , and that then to be all consider'd , would not be good but evil , as i could easily shew were it my present concern further to ingage in that controversie ; i say , besides this , i do not allow the truth of the first assertion , that to be has any intrinsic good in it . and therefore when i begin the catalogue of the divine favours , with the collation of our being , i do not understand by the phrase meerly our being brought into act indefinitely ( existence as such including neither good nor evil in it ) but our being made such certain essences or natures , consisting of such powers and faculties as are requisite to constitute such an order of beings as according to such a mode of imitability or idea , is represented in the divine understanding , and which we distinguish by the name of mankind . xii . now the nature of man involves much good and perfection in it , and consequently for god to give it existence is an act of goodness as well as of power . for tho there be ( as i suppose ) little or no deference to be paid to that popular argument , which would derive an obligation of gratitude upon children toward their parents , from their receiving their being from them , because there is no kindness here design'd to those persons who in the event ( perhaps ) are profited , but before were not so much as known ; yet our case is quite otherwise , as to our receiving our being from the father of spirits . for he both knew whom he was to oblige , when he gave us being , and intended it as a kindness to us , having no interest of his own to promote by it . which are the two qualifications required by seneca , in his book de beneficiis , to make up the nature of such a benefit as shall lay an obligation upon the receiver . xiii . now both these requisites being eminently found in god , it follows that his kindness in giving us being , receives its estimate from the value and excellency of the thing bestow'd , which cannot appear little if we consider , that such was the dignity and excellency of humane nature , that it occasion'd deliberation in heaven , and was thought worthy of the council of the trinity . if we consider , that man is the most noble part of all the visible creation , the abstract and compendium of the universe . that he is a creature form'd after the image of the great god , endow'd with an excellent and immortal spirit , and resembling his maker , as in other respects , so in some measure in this , that he can and must needs be happy both in the direct operations of his nature , and in the reflexive acts of contemplation upon the dignity of his essence . to give therefore being to such an accomplish'd creature as this , is ipso facto , without consideration of any further design , a very signal act of love and beneficence . xiv . another very signal instance of the divine goodness to man is our preservation , whether we consider it in the more metaphysical way of the schools , as that uninterrupted influx , which they call continued creation , whereon we depend as essentially as the image in the glass does upon the object ; or whether we consider it after the more popular acceptation , as it denotes the conduct and superintendency of god's providence , whereby he so disposes of the events and issues of things as either to keep off from us what would incommode our welfare , or to work out a more important good from those evils which he suffers to befal us . xv. and here it would be matter of wonderful curiosity , and pleasing astonishment , could we but discern from end to end those manifold turns and fetches , those stratagems and intrigues , that plot of providence which is engaged for our preservation through the various occurencies of life . could we but see what a labyrinth , what a maze we tread , and what reason there is for every turning , were but our eyes open'd ( as the young mans were at the prayer of elisha ) to see the bright host of auxiliary spirits that incamp about us , to see with what care and concern the good angels contest on our behalf against the powers of darkness , as the guardian angel of the jews did against the prince of persia , and how many dangers both gostly and bodily we escape through their protection , could we i say see all this — but we may be content to want the curiosity , so long as we enjoy the benefit , and rest satisfi'd with what the psalmist assures us of in general , that the angel of the lord tarrieth about them that fear him , and delivereth them . xvi . another considerable instance of the divine goodness to man , is seen in the provision made by providence for the necessaries and conveniences of life , such as food and raiment , and the like . this was first exemplifi'd in the order of the creation , wherein 't is to be observed that the creation of man was reserved for the work of the sixth day , till the world was both created and furnish'd for his reception ; till the heavenly bodys were prepared to guide him by their light , and the earth to feed him with her fruits , and then god brings in man into the world , like a noble guest to a table richly spread and set out with delicacys . xvii . i dare not heighten this consideration so far as some do , who affirm all things to have been made meerly for the use of man. for although ( as 't is well noted by the french philosopher ) upon a moral account , it be of good use to say that god made all things for our sakes , it being a consideration that would serve to excite in us a greater love and gratitude towards him , and although in some corrected sense it be true , in as much as we may make use of all things to some good purpose or other , either as objects to employ our philosophy upon , or as occasions to magnifie the goodness and power of our creator , yet to say that all things were so precisely made for us as to exclude all other purposes , besides that 't is too boldly to determin concerning the ends of god , and to indulge a fond opinion of our selves , 't is also plainly absurd and unphilosophical , there being questionless many things in the world so far from affording any real use to man , that they never have been or shall be so much as seen or understood by him . xviii . however thus far we may venture to determin , and more we need not require , that god had a special regard to man in the creation of the world , whom he has constituted lord of the inferiour part of it , that ( as the psalmist says ) he cover'd the heavens with clouds , and prepared rain for the earth , and made the grass to grow upon the mountains , and herbs for the use of man. xix . but besides this general and primary designation of things for the use of man , there is a more particular and seconday work of providence to be observ'd in the so managing and ordering of affairs , that every man may have a tolerable portion of the good things of this life . and this is effected not by leaving all things in common , or giving every man a right to every thing , for this would be of pernicious consequence , as tending both to the perpetual disturbance of the public peace , and to the utter neglect and disimprovement of nature ; but by the limits and inclosures of property , whereby care is taken that every man shall either have somthing of his own , or be maintain'd by the provisions of those that have . so that some way or other god provides for every member of this his great family , and though he does not always at our desire bring quails , and fill us with the bread of heaven , yet he furnishes every one that travels in this wilderness with a viaticum sufficient to carry him through his journey ; and though he does not grant him his own wish , yet he grants him that of a wiser man , and feeds him with food convenient for him . xx. but these are but prefatory favours , dawnings of goodness , and little essays of the divine love if compared with those last displays of his bounty , those consummations of kindness which attend man in the other world , when god shall give him everlasting felicity , and make him glad with the joy of his countenance . when he shall withdraw his hand from the clift of the rock , and shew him all his glory . when he shall remove the bounds from the mount of his presence , and admit him to the comprehensions of an intuitive beatitude . this is that great portion ; that final patrimony which is laid up for man , and which ( as our saviour says ) shall be given to those , for whom it is prepared . to those , who do not by their own default forfeit their inheritance with the saints in light. xxi . and thus far of those effects of the divine goodness to man , which are manifested by giving . the next is that of forgiving . this is that peculiar instance of favour , whereby man stands distinguish'd from the rest of the sons of god , as the great favorite of heaven . for though the angels were all partakers of god's love and bounty , yet 't was man alone that was made choice of to be the object of his mercy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says nemesius . for 't was man alone , among all rational beings , who had the priviledge of being p●●don'd by repentance . a favour extraordinary , whether we consider the great benefit that accrues to man by it , in being freed from the curse of the law , and restored to a capacity of arriving to that happiness , for which he was first designed , or the wonderful means of effecting it . for that god should bow the heavens and come down , empty himself by taking upon him the form of a servant , and humble himself yet further , by becoming obedient even unto death , this is that stupendious unutterable instance of mercy , that mystery of goodness , which the angels desire to look into , which they admire and cannot comprehend , sound and cannot fathom , and which while they contemplate , man enjoys . the use of this to devotion . having now tasted and seen in some measure how good and gracious the lord is , let us now apply this speculation to the advantage of devotion . this i shall do , first , by considering what may be collected to this purpose from the goodness of god in general ; secondly , by the shewing how the several instances of the divine goodness point out to us the exercise of several devotional vertues . and first since god is so good a being , and so good to man , 't will become us in the first place to banish all superstitious slavish fears and jealous apprehensions of him , considering that 't is more for the honour , and more according to the will of so good a being , to be heartily loved , than servilely fear'd , and that 't is love and not fear that has the honour to fulfil the whole law. secondly , god being so good , and having shewn so much goodness to us , 't will highly become us in the next place to acknowledge this his goodness by all the ways we can , especially by these three , praying to him , depending on him , and praising him . by every one of these , we acknowledge god's goodness , either directly , or by consequence ; but most of all by the last , which ought therefore to be principally regarded . this i the rather take notice of , because 't is a thing wherein we are generally defective , for we are all apt to be more zealously affected in our petitionary prayers , than in our giving thanks . and the reason , i suppose , is , because our prayers are for our selves , but giving thanks is to god. but certainly this is a great fault , and proceeds from that root of all evil , self-love ; we ought rather to address our selves to god with more application and devotion in our praises than in our prayers . for he that praises , glorifies god more than he that prays ; for he that prays , does only hope that god will be good to him , but he that praises , does actually acknowledge that he is already so . there is more excellence in praise than we are commonly aware of . to believe , pray and trust is the work of earth , but to adore and praise is the work of heaven . but not so as to be reserv'd till we come thither . no , we must begin it here , or we shall never do it hereafter . 't is the only retribution god expects from us for all his goodness , to be blessed for his blessings ; and unless we do this , we shall be guilty of the highest injustice and ingratitude imaginable , and of such a vileness , as all the praying in the world will never countervail . but as we are obliged to act thus from god's goodness in general , so the several instances of the divine goodness point out to us the exercise of several devotional vertues . for example , when a man considers god as the author and preserver of his being , what inference can be more natural , than that he should present unto him himself , his soul and body to be a reasonable , holy and lively sacrifice , that he should employ all his powers and faculties in the service , and to the glory of him that gave them , and love him with all his heart , mind , soul and strength ? again , when he considers the guard which gods holy angels keep over him , and the many deliverances vouchsafed him through their protection , what inference can be more obvious than that he rest secure under this defence of the most high , and abide with confidence under the shadow of the almighty , that he sing praises to god in the multitude of these his strong mercies , and be ever mindful of that saying , grieve not the angel , lest he smite thee : do nothing against him , lest he forsake thee . again , when he considers the plentiful provision god has made for him as to this life , that his lot is fall'n to him in a fair ground , and that he has a goodly heritage , what is more naturally to be inferred than that he offer up to god the sacrifice of thanksgiving , for all the methods , conveyances and instruments of his bounty , and that he trust his providential care for his future maintainance . again , when he considers that weight of glory prepared for him in the other world , what can be more natural for him , than with angels and archangels , and all the company of heaven , to laud and magnifie his glorious name , and to press forward to some degrees of excellency , in the service of him who has thus prevented him with such excesses of kindness , such depths of unsearchable love. lastly , when he considers those astonishing miracles of the divine mercy and condescension in the redemption of the world , in the assumption of our nature , and the humble submission of our blessed lord to the pains and dishonours of the cross , what can be more natural , than that after an hymn of praise and adoration to him that sitteh on the throne , and to the lamb , he look upon himself now as no longer his own , but as bought with a price ; and accordingly glorifie god in his body and spirit , which are god's , that he dishonour not that nature which is made one with the divinity , and advanced above the seraphims ; and that lastly , he endeavour to copy out some of the imitable strokes of his saviours humility , and ( in the apostle's phrase ) let the same mind be in him which was in christ iesus . the aspiration . o my great and good god , who art good in all thy greatness , and whose chiefest greatness is to be good , how can i possibly think amiss of thee , distrust thee , or harbour any jealous apprehensions concerning thee ? and how unworthy should i be of this thy goodness if i should ! but , o god , my love , 't is my infirmity to be afraid of that excellence which i should rather love , for my love of thee is not yet perfect enough to cast out all fear ; but blessed be thy goodness , who in the midst of my fears and doubtful surmises art pleased to remind me of thy nature , and to say to my soul , as thou didst once to the dissident disciples , it is i , be not afraid . the voice of my beloved ! i will therefore turn my fears to love , and love more than i ever yet feared or loved . i will also magnifie thee , o god , my king : and i will praise thy name for ever and ever . every day will i give thanks unto thee : and praise thy name for ever and ever . for i have tasted and seen how gracious thou art , and i find it is a good thing to praise thee : and that 't is a joyful and pleasant thing to be thankful . i know , o my god , that thy goodness is as much above my praise , as thy greatness is above my comprehension . my praises can add nothing to thee , neither can i praise thee according to thy goodness . but , o my god , i will praise thee according to my strength , and i know that the same goodness of thine , which is too great to be praised worthily , is also too great not to accept our unworthy praises . my god , i know thou requirest from me only the praises of a man , but i am troubled that i cannot praise thee as an angel. o that i were now in heaven , if 't were only that i might praise thee as thy angels praise thee : this , o my god , i will do hereafter , my gratitude shall run then as high as theirs , and it shall be as lasting too ; it shall last as long as thy goodness and my being lasts ; and as thy mercy , so my praise shall endure for ever . the second part . wherein the grounds and measures of devotion are consider'd from the nature of man. by iohn norris , m. a. and fellow of all-souls colledge in oxford . london , printed in the year mdclxxxix . contemplation i. of man , consider'd as a creature . i. in man , as thus consider'd , i find these four things involv'd , first , that he was once nothing . secondly , that from nothing he became something . thirdly , that he was made something , and is what he is by and from god. fourthly , that he so depends upon gods continual influence for the continuation of that being which he receiv'd from him , that should god but never so little withdraw it , he must necessarily fall back into his first nothing . ii. first , then i consider that man was once nothing , which is the same as to say , that once he was not , or that he was not always . this is too acknowledg'd a proposition to need any laborious proof , but however for satisfaction sake , i thus demonstrate it . if man were always he would be a necessary being . for since every thing is necessary while it is , and since there is no assignable point of duration wherein that which always is , is not , it follows that if man were always , he would be a necessary being . but now that man is not a necessary being , i prove thus . iii. man has not his being from himself , but from some other being ; for if he had it from himself , he would never have limited his own being , and consequently would have had all other perfections as well as existence . but that he has not is plain , because he is an amorous and desiring being , and is continually reaching out and aspiring to some further excellence , which is a certain argument of indigency . whence it follows that he had not being from himself . iv. he must therefore have it from some other being , that is , he must therefore exist , because some other being will have him to exist . if then the ground and reason of mans existing be the will and pleasure of some other being , then man must so far exist necessarily , as 't is necessary that that other being should will his existence . since the necessity of the effect depends upon the necessity of the cause : to shew therefore that man does not necessarily exist , 't will be enough to shew that 't is not necessary that any such being should will his existence ; which i do thus . v. 't is not necessary that any being should effectually will that which is not necessarily lovely . but man is not necessarily lovely ; therefore 't is not necessary that any being should effectually will the being of man. the first proposition is self-evident . the second will be made so , by considering that necessary loveliness is the highest degree of loveliness , and the highest degree of loveliness , supposes the highest degree of excellence ; that which is lovely in the highest degree , must be excellent in the highest degree , every thing being lovely so far as it is excellent . but now man is not excellent in the highest degree , because he aspires to higher excellence ( as was said before ) and therefore neither is he lovely in the highest degree , and therefore not necessarily lovely . which was the minor proposition . the conclusion therefore follows , that 't is not necessary that any being should effectually will the being of man. and therefore also 't is not necessary that man should exist , the reason of mans existing being founded upon the will of some other being , as was supposed . and if man does not exist necessarily , then he did not exist always ; and if not always , then once he was not , which was the thing to be here made out . vi. the next thing to be consider'd is that man became something from nothing : which is the same as to say that he was not made out of any pre-existent matter or substance . this , tho it be more strictly verify'd of the soul of man , which in no sense was raised into being from any pre-existent substance , but came immediately from nothing to be what it is , yet it is also verify'd to all intents and purposes in respect of his body , which tho it be not immediately from nothing as the soul is , yet mediately it is , it being form'd not from matter eternally pre-existing , but from matter which once was nothing , it being impossible that there should be any eternally pre-existing matter , or that matter should always have been , for the very same reason that man could not have been always ; which having already set down , i shall not again repeat it . vii . the third thing involv'd in mans being a creature , is that he was made something , and is what he is by and from god. this will be thus demonstrated . all being is either being essentially , that is , being it self , or being by participation . now being it self is god , as has been shewn before : and there can be but one being it self , as was also shewn before . therefore all beings besides this one being it self , besides god , are beings by participation . now whatever is in any thing by participation , is caused in it by that to which it essentially belongs . man therefore being a being by participation , must necessarily be from and by being it self ; that is , from and by god. viii . should it be here objected that nothing hinders , but that a thing may be found without that which is not of the reason or essence of it , as a man suppose without learning . and that this habitude of being caused by being it self , or god is not of the essence of beings , because they may be conceiv'd without it . and that therefore nothing hinders but that there may be some beings that are not from god. to this i answer , that tho this habitude does not make any part of the idea or essence of those beings which are caused , yet it is necessarily consequent to it . for to be a being by participation does as much vertually involve its being caused , as a triangle involves this affection , that any two sides of it taken together are greater than the third . so that such a being can no more exist without being caused , than a triangle can exist without this affection . but whereas the habitude of being caused , is not of the reason of being simply , or as such , therefore there is a certain being that is not caused , which is god. ix . the same conclusion , that man has his being from god , may be further proved from this consideration , that none can possibly create but god , the truth of which proposition is generally founded upon the distance that is between being and not being , which they say is infinite , and therefore it must require an infinite power to educe a thing from one to the other . but this is an obscure way of arguing , and i must profess that i do not so clearly understand it as to be satisfy'd whether it be conclusive or no ; and therefore i shall rather chuse to say , that the most universal effect must have the most universal cause . but now among all effects , to make a thing to be simply is the most universal . and this is creation , which implies not only a production of this or that being , or of a being according to this or that nature or quality , ( for this is also done in generation and alteration ) but also of being absolutely : for the immediate terms of creation are from not being to be , and then afterwards comes in to be this or that , thus or thus . creation therefore is the most universal effect that is , and consequently it must be reduced into the most universal cause that is , which is god. therefore god only can create , therefore all creatures are from god , and consequently man receives his being from no other but god. x. 't is now further to be consider'd , that as man receives his being from god , so he depends upon god's continual influence for the continuation of it , insomuch , that should god never so little withdraw it , he must necessarily fall back into his first nothing . for besides , that to continue in being is as much an vniversal effect as to make to be , and consequently must be resolv'd into the same universal cause , which is god. i further consider , that being by participation is wholly and intirely from being it self . now every effect depends upon its cause as far as it is its cause . if a partial cause , then it depends upon it partially , if an intire cause , than it depends upon it intirely . since therefore being by participation is wholly and intirely from being it self , it follows that it must depend wholly and intirely upon it , and if so , then it must depend upon it for every minute of its existence , as well as for the very first instant of it ; otherwise it would not depend upon it wholly and intirely ( as is supposed ) there being something in reference to which it would be independent . xi . i further consider with cartesius , that since the time of our life consists of innumerable parts , every one of which does by no means depend upon that which went before , from our existing a little before it , does no way follow that we shall exist now. i say , it does no way follow , that because we existed a little before , we shall therefore exist now ; or that because of our existing now , we shall exist afterwards , there being no necessary connexion between the moments themselves , whereof our duration is made up . if therefore we do exist in several instants or nows of time , this must be from some cause which conserves us , and as it were gives us being in every one of those nows or moments . but this cannot be our selves , first , for the reason alledg'd by cartesius , because we are not conscious of any such power , which undoubtedly we should be , if we had it . and secondly , because we might then have given our selves the first now or moment of existence as well as any of the rest. for the first now of existence differs no otherwise from any of the rest but only as to novitas essendi , or the newness of existing , which is only an extrinsical relation , and such as adds nothing to the difficulty or greatness of the effect ; which being the same on both hands , the cause must also be of equal force and vertue . but we could not give being to our selves ( as was before proved ) and therefore neither are we able to conserve our selves in being . the cause therefore by which we are conserv'd in being , must be the same which gave us being , that is , god ; without whose continued influence we can no more go on in our existence , than we could at first be. xii . this i cannot better illustrate than by that dependence which an image in the glass has upon the face whose reflexion it is . the image is not only caused by the access of the face to the glass , but does also so necessarily and substantially depend upon and subsist by its presence , that at the first removal of it , it immediately vanishes and disappears . and so 't is with us , we are not only at first brought into being by god , but do also all along so depend upon his influence for the carrying on our being through the several distinct moments of time , that should this influence but never so little be withdrawn or intercepted , we should immediately sink down into our first nothing . xiii . and were it not thus , 't would be impossible that god should ever annihilate . for annihilation cannot be done by any positive act , because the term of annihilation is , not being simply . but now every positive act tends to being . so that even physical corruption is not a positive motion , but only in as much as at the exclusion of one form another is introduced by way of concomitancy . much less therefore can annihilation be positive . if therefore god be able to annihilate it can be only by privation , that is , by suspending that influence upon which we depended for every moment of our existence ; and without which we cannot exist . and thus iob expresses the mode of annihilation , when he says , o that it would please god to destroy me , that he would let loose his hand , and cut me off . xiv . as for the particular mode of our dependence upon god , and what this divine influence is whereby we are conserv'd in being , this is a theory much above our capacity to comprehend , and therefore i shall not much employ my curiosity about it . but might i have leave to divine , i would say , that the creature depends upon god after some such way as the image in the glass does upon the face . that this ectypal world is only the image or reflexion of the archetypal or ideal world , and so depends upon it , and subsists by it , as all other images do upon their originals . and that the presentialness of this ideal world must be supposed to be some way or other intercepted in order to the annihilation of either this whole ectypal world , or of any particular creature in it . and this seems to have good foundation in scripture , which says , that all things are upheld , or born by the word of god's power , that is , by the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ideal or archetypal world ; by whom also in the same place , the worlds are said to have been made . the vse of this to devotion . great is the advantage that may be made hence , to the purposes of devotion . for , first , if man was once nothing , this lays a very proper and reasonable ground for humility and poverty of spirit . 't is usually thought a very humbling consideration , to remind a person of the meanness of his original . but , now , what original can be so mean as to come from nothing ? now this is the condition of man. he had his rise from nothing , and derives his pedegree , by his mothers side , from darkness and emptiness . and tho● now by the omnipotence of his creator he is something , yet still he holds his being as precariously as he first receiv'd it , and depends as much for his existence upon the will of his creator , as light does upon the sun. god spake the word , indeed , before he was made ; but to unmake him , he need only be silent , and not sustain him by the word of his power . and shall that being be proud which was once nothing , and needs only a meer negative to bring him to nothing again ? no , says the wise man , pride was not made for man : nor furious anger for them that are born of a woman . secondly , as this affords us grounds of humiliation , as to our selves , so we have hence reason to adore and magnifie that power which was so great as to be able , and that goodness which was so great as to be willing to bring us from nothing to something . and since all this proceeds wholly from god , to whom we not only owe our beings , but our whole perseverance in being ; hence in the last place appears the great equity of giving up our whole selves , our soul , body and spirit , to the service and glory of that god in whom we live , move , and have our being ; which , considering the great benefit of creation , and the right which god thereby acquires over us , must needs be a very reasonable service and sacrifice . the aspiration . my god , my creator , how can i be ever sufficiently humble , when i consider that i once was not ; when i consider that even thou with all thy omnipotence can'st not reduce me to a lower degree of nothing than that from whence thou took'st me ! when i consider that i still so depend upon thee , that i cannot subsist one moment without thee ! what a vanity , what a shadow , what a nothing then am i , who once was not , and now am only because thou art , and can no longer stand in being than supported by the arm of thy power ! o my god , i know not whether of the two i ought more to adore and magnifie , either that power that could raise me from nothing , to be what i am , or that goodness which could determine that power to so strange and wonderful a production . one deep , o my god , calleth upon another , and my thoughts are all lost and swallow'd up in both . praise and adoration be to thee , o my great and good god , for 't was from thy power and goodness that i receiv'd my being . thou art he that took me out of my mothers womb , and then also wast my hope when i hanged yet upon my mothers breast . i have been also left unto thee ever since i was born : thou art my god even from my mothers womb. my soul still hangeth upon thee : thy right hand does uphold me . thou holdest my soul in life , and sufferest not my feet to slip . to thee then , o father of spirits , i give up and devote my whole self , for i am intirely from thee , intirely by thee , and therefore intirely thine . how then can i ever offend thee , or rebel against thee , with those powers which thou hast given me , and dost still uphold and maintain in me ! my god , i will not , but as thou art he whose i am , so thou shalt be he whom i will ever serve . free me therefore , o god , from my passions , and make me but once my own , and i will then ever be thine . amen . contemplation ii. of man consider'd as an intelligent creature . i. in the creation of man there are two things cheifly to be remarked , first , the councel and deliberation of the blessed trinity , expressed in these words : let us make man. secondly , the immediate pattern or platform , according to which he was to be made , expressed in these words , in our image , after our own likeness . now both these denote the peculiar excellency of human nature ; but especially the latter : for what can make more for the excellency of man's composition , than to say , that he was made after the divine likeness . ii. this divine likeness , not to mention any other instances of resemblance , i take to be most conspicuous in this , that as in the divine nature there are two processions ; one by way of intellect , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word , and the other by way of love , which is the holy spirit . so likwise in the human nature there are as it were two processions , and that of the same kind too as in the divine , vnderstanding and love. by these two noble and divine powers branching forth from the soul , man chiefly resembles god , and becomes a little image of the trinity . iii. my business at present is only with the first of these , namely , the vnderstanding of man , or to consider man as an intelligent creature . here therefore i shall shew , first , the kinds of human knowledge ; secondly , the mode of it . now , as to the kinds of human knowledge , i consider , that since knowledge in general ( as was before noted ) is a comprehension of truth , as many ways as a man may comprehend truth , so many ways he may be said to know . now a man may comprehend truth , either as to simple essences , or as to their complex habitudes , or as to the dependence that is between one habitude and another . the first of these is what we usually call apprehension , the second is what we call judgment , and the last is what we call discourse . thus we are authorized to speak by the schools , who ascribe judgment and discourse to the understanding ; tho' i am rather of monsieur malebranche his mind , that there is no other operation of the intellect but only perception , and that judgment and discourse more properly belong to the will , as being an embracing of , and an adhesion to truth . but then , withal , it must be acknowledg'd , that there is a threefold perception . one whereby i perceive a simple object , without any relation which may be call'd a simple perception . another , when i perceive the relations of simple essences , which may be called a judicial perception . and a third , when i perceive the relation that is between those relations , which may be call'd a rational perception . this is the whole latitude , and full compass of the intellect , and that which belongs to intellect in common , whether human or divine . iv. for i think it no absurdity to say , that in this sense god has reason and discourse . for 't is most certain that he does not only perceive the simple essences of things , and their relations , but also the relation that is between those relations . only there is this difference , that god perceives all this at once , with one intire simple view ; whereas man is fain to open his prospect by degrees , by advancing step by step from one proposition to another in the field of truth . which , tho' it has appropriated to it self the name of reason , yet i think it does not belong to the nature of reason in general , but is rather an accidental defect of it , such as proceeds from the narrowness of created , or of such or such created capacities . this must not therefore be made necessary to reason ( that being sufficiently salv'd in perceiving the relation that is between the habitudes of things ) but only to human reason . v. and thus much as to the kinds of human knowledge . i come now to explain the mode of it , by shewing how man understands . this perhaps will appear a desperate undertaking at first sight , but i think the difficulty proceeds more from the prejudices of our education than from the remoteness of the theory . for were we not otherwise prepossest from the principles of the vulgar philosophy , what would be more familiar and obvious than to conclude that we see and know all things in god ? this is a notion which i very early lighted upon , by the natural parturiency of my own mind , before i had consulted with any authors that might imbue me with it . but afterwards i met with some that confirm'd me in it . for it is a notion very frequently touch'd upon by platonists ; by plotinus , by proclus , by marsilius ficinus , by st. austin , by the late french philosopher du hamel , in his book de mente humana , and is sometimes glanced at by aquinas himself , but by none that i know of so copiously , so purposely , and so dextrously managed , as by the incomparable monsieur malebranche , who , i think , has established the truth of it beyond all cavil or exception , as well as reasonable doubting . i shall therefore , for the clearing of this argument , first give a short and summary account of what that excellent person has meditated upon it , and then subjoin some further considerations of my own to the same purpose . vi. first then monsieur malebranche lays down this preparatory position , that those objects which are without the soul , cannot be perceiv'd by themselves , but by the mediation of ideas . this proposition is most unquestionable , taking ideas in a large signification for images or representations of things . for things that are perceiv'd must be some way or other present to the soul , either by themselves or by the representatives . and since they are not by themselves , they must by their ideas . and so much is acknowledg'd on all sides . here therefore being no controversie , there needs no more proof . vii . this premised , he thus proceeds . it is therefore necessary that these ideas which we have of objects without , should either proceed from those objects : or that our mind has a power of producing those ideas . or that god should produce them with the mind when he creates it , or that he should produce them as often as we think of any object . or that our mind should possess in it self all the perfections which it sees in things . or lastly , that it be united to some absolutely perfect being , that includes in himself all the perfections of created beings . by one of these ways we must necessarily perceive whatever we perceive . viii . the first is according to the vulgar philosopy , which teaches that external objects send forth certain species like themselves , and that these species are carried by the external senses to the common sensory , and that then they are resined , and spritualized by the help of that which they call intellectus agens , and so become intelligible , then are receiv'd into the intellectus passivus , and then are actually understood . this certainly is either very profound sense , or very profound nonsense , one of the two , and is rather like the anatomical account how the chyle is turn'd into blood , than like a metaphysical account of the way of understanding . but that this hypothesis cannot be true , our author shews from the impossibility of objects sending sorth such species , which he proves first from the impenetrability of bodies . which must needs hinder that these species which are nothing else but corporeal effluvias , should possess the same vbi , which yet must be , if , by them objects are render'd visible , because the whole medium , and every part of it , must be supposed full of them . ix . this he proves , secondly , from the change or variation of the species . for 't is most certain , that the nearer the object , the greater it shews . but now what should afterwards diminish this species , and what is become of those parts whereof it consisted , when it appear'd greater ? and what is it that so suddenly augments it , when 't is beheld through a telescope ? x. the same he proves further from the consideration of a perfect cube , all the species of whose sides are unequal , and yet the sides themselves are equally square . and lastly , he sensures it as an unconceivable supposition , that a body should continually send forth species every where , so as to fill every point of such vast spaces , and yet not be sensibly diminish'd . this first hypothesis therefore cannot be true , xi . the second is , that our mind has a power of producing these ideas . this he also shews to be false from the absurdity that would thence follow , which is that man would then be able to create . the consequence he proves by shewing that these ideas are real beings , because they have real properties , and differ one from another , and represent things really different . and that they are also spiritual beings , and that then man would be able to create more noble entities than the material world , which is the workmanship of god. xii . our author further shews that our mind would not use this creative power , though she had it , from the instance of a painter . for as a painter , though never so skilful , cannot represent a creature which he never saw , and whereof he has no idea ; so a man cannot form the idea of an object , unless he first knows it , that is , unless he has an idea of it , which does not depend upon his own will. now if he already has the idea of that object , certainly he knows it , and then it is to no purpose for him to form again a new idea of it . ' this power therefore of producing ideas is given to man in vain , therefore it ought not to be given , therefore this second hypothesis is not true . xiii . the third is , that god produces these ideas , either with the mind , or whenever we think of any object . that this cannot be true as to the first part , he shews from the infinite number of ideas which must be supposed in proportion to the infinite number of things , which he exemplifies in mathematical figures , and the combinations thence arising . 't is not in the first place probable that god should create so many things with every soul ; but secondly , suppose he should , and the mind , were a magazine of all manner of ideas , yet 't would be an invincible difficulty to shew how the mind among such an infinite number of ideas , should be able , and that so readily , to pick out those which it has occasion for . it ought not therefore to be said that ideas are created with us . xiv . and there is as little ground to suppose that god does every moment produce in us as many several ideas , as we conceive things . for besides that this has already been sufficiently overthrown in the other , 't is further to be consider'd , that we must then always actually have in us the ideas of all things , seeing that at all times we can will to think of all things : which we could not do if we had not already a confuse perception of them , that is , unless an infinite number of ideas were continually before our minds . for we can not be willing to think of that whereof we have no idea . but we cannot have all this infinity of ideas at once in our selves , therefore this third hypothesis is not true . vx . the fourth is that the mind needs no other thing but it self for the perception of objects , and that by contemplating it self and her own perfections , she can perceive all external objects . this is the boldest assertion of all , and is full of impiety as well as absurdity . they that will maintain this must be obliged to say that the mind of man has in it self the perfections of all things , since it cannot see in it self what it has not in it self , and then they would do well to consider whether this be not to make a god of the soul ; for 't is god only who has in himself the perfections of all things , and who therefore sees by his own light. xvi . having thus overthrown these four hypotheses concerning the mode of our understanding , our most ingenious author proceeds to the remaining one , that we see all things in god. which though it be sufficiently establish'd in the overthrow of the rest , yet he goes on to a more immediate and direct proof of it . in order to which he premises two postulatums which he had before prov'd , first , that god has in himself the ideas of all things . this he had before concluded from gods creating all things , which he could not do without having in himself the ideas of all things . and this i have also demonstrated in my fifth contemplation , by a distinct argument taken from the being of necessary and eternal truths . the second postulatum is that god is intimately by his presence united to our minds , so that god may be said to be the place of spirits , as space is the place of bodies . these two things being supposed , it is most certain that the mind may see all things in god , if god will be pleased to display these ideas to her , there being then nothing to hinder it . and that 't is the will and pleasure of god so to do , rather than create an infinite number of ideas in every mind , he thus proves . xvii . first , from the general oeconomy of the universe , wherein 't is observable that god never does that by difficult ways , which may be done by simple and easie ways : that is , god never does any thing in vain , and without cause : when therefore god may by himself open and exhibit to us all things barely by willing that we should see those ideas which are in him , 't is no way probable that to obtain the same end , he should produce such an infinite multitude of ideas as are necessary to that variety and multiplicity of knowledge , that is in all created minds . xviii . this mode of intelligence our author further recommends , by considering that by this way created minds are placed in the greatest dependence upon god that can possibly be . for upon this hypothesis we cannot only see nothing but what god will let us see , but we can also see nothing but what god exhibits to us to be seen . neither can our minds be said sufficiently to depend upon god in all its operations , if they are supposed to have all that is necessary for action , that is , to have in themselves the ideas of all things always present . xix . this again he more strongly inforces by an argument taken from the manner of our minds perceiving all things . for we all find by certain experience that when we are minded to think of any particular thing , we first cast our eyes about upon all beings , and then at last , adhere to the consideration of that object , which we intended to think upon . now 't is past all question that we cannot desire to see any object , but we must see it already , although confusely , and after a general kind of a way . so that since we can desire to see all objects , now this , now that , hence it will certainly follow , that all beings are present to our minds . but now all beings cannot any other way be present to the mind , but because god is present to it , who in the simplicity of his being comprehends all beings . the same may be further confirm'd from the perception of vniversals . which the mind could not well be supposed able to represent unless it saw all beings included in one. for since every created thing is an individual , no one can say that he perceives any thing created , when he perceives , suppose , a triangle in general . this well deserves to be consider'd . xx. again our ingenious author argues from the idea which we have of infinite . for 't is plain that we perceive infinites , though we do not comprehend it , and that our mind has a very distinct idea of god , which it could not have but by its union with god. since 't is absurd to suppose that the idea of god should be from any thing that is created . xxi . he further considers that the mind has not only an idea of infinite , but that it also has it before it has any idea of finite . for we conceive infinite being , barely by conceiving being , without considering whether it be finite or infinite . but now to conceive any finite being , we must detract something from that general notion of being , which by consequence must be antecedent . our mind therefore perceives nothing but in the idea which it has of infinite . and this idea is so far from being form'd from a confuse heaping together of the ideas of special beings , as philosophers commonly pretend , that all those special ideas are nothing else but participations from the general idea of infinite . even as god does not hold his being from the creatures , but all creatures subsist only by him . xxii . he adds one argument more which he thinks will go for demonstration , with those who are used to abstract ways of reasoning . it is impossible that god in any of his actions should have any principal end different from himself . this is a common notion with every attentive thinker . and the scripture suffers us not to doubt but that god made all things for himself . it is necessary therefore that not only our natural love , that is , the motion which he produces in us , should tend towards himself , but that moreover that knowledge and light , which he bestows upon our mind should open and exhibit to us something that is in himself . for whatsoever comes from god cannot be for any other besides god. if god should create a mind and give it the sun , suppose , for its idea , or immediate object of knowledge , god would then make that mind for the sun , and not for himself . xxiii . god therefore cannot make a mind to know his works , unless that mind do in some manner see god when it sees his works ; so that i may venture to say , that if we did not some way or other see god , we should see nothing at all . even as if we did not love god ; that is , if god did not continually impress upon us the love of good in general , we should love nothing at all . for since this love is the same with our will , we cannot love or will any thing without him , since we cannot love particular goods but by determining towards those goods that motion of love which god gives us towards himself . we love therefore nothing but by that necessary love by which we are moved towards god , and we see nothing but by that natural knowledge which we have of god. and all those special ideas which we have of the creatures , are nothing else but limitations of the idea of the creator , as all the motion of our will towards the creatures are nothing else but determinations of that motion which is toward the creator . xxiv . he appeals last of all to scripture , which in divers places gives abundant confirmation to this hypothesis . as when we are said , not to be sufficient of our selves , to think any thing as of our selves , but that our sufficiency is of god. again , god is said to have shewn unto the gentiles what might be known of him . again , god is call'd , the father of lights . god is also said , by the psalmist , to teach man knowledge . lastly , he is said , to be the true light , which inlightens every man that comes into the world . xxv . from all which , he concludes , that god is the intelligible world , or the place of spirits , as the material world is the place of bodies . that these spirits receive their modifications , or sensations , from his power , and find their idea's in his wisdom , and by his love are moved by all orderly motions ; and that in god we have our life , our motion , and our being . according to that of st. paul , he is not far from every one of us : for in him we live , and move , and have our being . xxvi . and thus in as short a compass as i could comprize it , have i given a summary account of what the excellent monsieur malebranche has at large delivered upon this theory , of our seeing all things in god. i shall now further establish it by some other considerations of my own . xxvii . that all our intellectual perception is by ideas , that is , not by the immediate presence of things themselves , but by something that intimately and immediately represents them to our mind , is a thing plain in it self , and by all so acknowledged . and that all the idea's of things , with their respective habitudes and relations are in god , i have abundantly proved ; and also as to the manner , explained in my contemplation of the divine omniscience . the thing now to be consider'd is , whether we do not see and know whatever we see and know in god ; that is , whether those idea's which are in god , be not the very idea's which we see , and the immediate object of our knowledge and perception . xxviii . that it is so , besides what monsieur malebranche has offered upon this argument , i further prove by considering , first , that since knowledge is comprehension of truth , if the truth which i comprehend be in god , and in him only , then i must be said to see and know whatever i see and know in god. this is a plain and easie consequence . and that the truth which i comprehend is in god only , i thus make out . xxix . the nature of truth consists in a certain mutual respect or habitude of simple essences one to another . but these relations which i comprehend , and which are the same with truth , are not verified of the simple essences , as they are in their external and natural subsistencies , but as they are in the divine idea's . i deny not but that there may be relation between things in their natural subsistencies , but i say that is not the relation which i primely and directly behold when i contemplate truth . for , first , things according to their natural subsistencies are temporary , and once were not , but the relation which i behold is eternal , and was from everlasting ; and consequently cannot be the relation of things according to their subsistence in nature . again , the essences of things , as to their natural subsistence , may cease to be , but the relation which i behold is immutable and immortal , and will be ever the same . again , things as they are in nature , are not , even while they are , according to that exactness according to which we discern some certain relations to belong to them . thus for instance , when i define a right line to be that which lies equally between its two points , is there , can there be any such line in nature to which this relation may belong ? this relation therefore is not the relation of any line in nature , but of a line in idea . and so 't is in all other instances ; the relations which we behold are not the relations of any natural , but of ideal entities . these are the things which are properly related , other things are so only by accident and reductively as they come under these . and 't is the relation of these which we properly discern , and which are the prime , direct , and immediate object of our perception , the relations of other things come under a secondary discernment , and they are only so far beheld , as they are beheld in these . xxx . and this is what the schools themselves must of necessity come to , if they would but attend to the consequence of what they affirm , when they say , that science is not of singulars , but of vniversal and abstract natures . for where are these universal natures ? not in this ectypal world. whatever is here , is singular , this or that . it must be therefore in the ideal or archetypal world , that is , in the divine nature , as exhibitive of that which is created , where these universal natures , which are the proper objects of science , are to be found . and consequently , 't is in god that we know all the truth , which we know . xxxi . and this very notion aquinas had once plainly light upon , however he came afterwards to lose it . for , says he , in express terms , it is necessary to say that the human soul knows all things in their eternal reasons , by the participation of which we know all things . for that intellectual light which is in us , is nothing else but a participated similitude of that increated light in which the eternal reasons are contain'd . this is almost as plain an acknowledgment of our seeing all things in god as one would wish ; and differs little or nothing from that celebrated definition plato gives of knowledge , which he calls , a participation of ideas . xxxii . but to proceed , if the truth which we see be not in god , i would fain know whence has it its vnity and identity , its steddiness and immutability , its everlastingness and perpetuity ? whence is it that 't is alike discern'd by different minds , and by the same mind at different times ? we have nothing in our selves but what is flux and mutable , and the things without us are as mutable and uncertain as we our selves . again , whence is it that truth is present in all places , and that independently upon our thinking or knowing ? for , suppose all the men and angels in the world should suspend thinking , yet the existence of truth would not be thereby suspended , but remain as it was before . for by thinking we do not make truth , but only perceive it as it is in it self , by attending to that light which shines upon us , and is intimately present with us . truth therefore will exist and be always the same , whether we think or no ; which is a plain argument that tho' it be in us , yet 't is nothing of ours , nor is at all dependent upon our understandings , but only upon his who is necessarily , and is in all places , and is truth it self . xxxiii . this conclusion may be further inferr'd from the permanency and immutable stability of simple idea's . i find in my mind certain idea's of a fix'd and unalterable nature , such as i can neither add any thing to , or at all diminish from . thus for instance , the idea of a triangle has a determinate and immutable nature , such as is not in my power any way to alter . i can , indeed , cease to think of a triangle , and convert my mind to the speculation of some other figure . but whensoever i do think of a triangle , i cannot help representing it to my mind after one and the same determinate way . which is a certain argument that this idea is not of my own raising or forming , for then it would be arbitrary , and i might vary it at pleasure ; but that 't is an absolute nature , distinct from , and independent on my understanding ; and , indeed , that 't is no other than the divine essence it self , after a special mode of exhibition or imitability : for nothing but god himself is absolutely immutable . he only being that father of lights , in whom is no varying , nor shadow of turning . xxxiv . this , again , may be further argued , from our desire of knowledge , and from the manner of our attaining to it . as to the desire of knowledge , i remark this , that among all the things which are knowable , there is not one which i may not , nay , which i do not actually desire to know . but now i cannot have any desire of that whereof i have no manner of knowledge . for desire proceeds from knowledge , and consequently pre-supposes it . i must therefore be supposed to have already some knowledge of all that i desire to know ; that is , i must have a confuse knowledge of that which i desire to know clearly and distinctly . and therefore since i desire to know , or may desire to know every thing clearly and distinctly , i must be allowed to have a confuse knowledge of every thing . but , now , how can this be , but by my having all things actually present to my mind ? and how can this be , but by my having a confuse glance of that being in whom are all things , and who is all ? xxxv . then as to the manner of our attaining to knowledge , 't is a thing in the first place worth considering , how a child comes to learn his first language . to know a language , is to know that such a word is to go as a sign for such a thing . now of words there are some to which the thing that answers is material and sensible . others , again , there are to which the things that answer are purely intellectual . this premised , i demand how a child comes to understand the first language which he learns ? you will say , by frequent hearing the word repeated , when at the same time the thing is pointed to , he begins at length to collect that such a word is to go for such a thing ; and so to call a table , a table , and a stool , a stool . true , this serves well enough to explain how we may learn the meaning of such words to which something sensible answers . but this won't at all help us out in accounting for the understanding words which signifie pure intellectual notions . for these cannot be pointed at when i hear the word , as in the other case , because not present , nor sensible , and therefore should the word be never so often said over to me , i might indeed grow familiar with the sound , but i should never be able thence to understand that this word is to be joined as a sign to such an idea . as for instance , should i hear this word vertue repeated to me daily , i should in a little time come to be acquainted with the sound , so as to know it again from any other sound ; but sure were i to hear it to eternity , i should never thence be instructed among all those intellectual idea's which i have , which was signifi'd by that word , neither of them being to be pointed to when i heard the sound . and yet we find by experience that children do make a shift to find out this , and that they learn the meaning of such words whose idea's are intellectual , almost as soon as they do the other , and that at an age when their observation is next to none at all . but how they come to do this is an amazing thing to consider . and truly i have no other way to solve the difficulty , but by supposing that as often as they hear such words to which the notions that answer are purely intellectual ; and consequently not be pointed at when the word is spoken : god then , who is never wanting in necessaries , supplies the part of the teacher , by exhibiting such a part of the ideal world to the mind of the child , as is signified by such an arbritrary sign . and this exhibition being thus occasionally vouchsafed by god whenever such words are repeated , has the same effect to make the child understand the meaning of words , whose notions are purely intellectual , as pointing to the sensible object has to make him know the meaning of words which signifie things material and sensible . xxxvi . pass we next from knowledge of words to knowledge of things . this knowledge we get and increase by study . now study is nothing else , but a close application of mind to the speculation of truth . the more intent we are in our view of truth , the more we discover of it . and not only so , but the more intensly we speculate it , the more uniform we are in our judgments about it . the more we think , the more we come to agree in our thoughts . now this plainly argues , that truth is one absolute and separate nature , independing upon our understandings ; and , yet withal , intimately and constantly present to them : for , otherwise , how could it be thus in our power at any time to apply our minds to the speculation of it ? now , what can this one independing , and ever-present nature be , but god ? to know truth therefore is to know god : and divinity is a larger study than we are aware of . xxxvii . further , i consider , that since god has made man after his own image and likeness , 't is highly rational to believe that we imitate him in our vnderstandings ; understanding being one of the principal parts of man. and how can we duly imitate him in our understandings , unless we be supposed to know and perceive after the same general way that god knows and perceives . but now the mode of the divine understanding , is by consulting the ideal world , that is , himself as variously imitable and exhibitive of things . thus 't is most certain god knew and perceived before the production of this ectypal world , there being then no other mode of perception imaginable . and thus he must be supposed to perceive now and ever , there being no varying or shadow of turning in god , much less from better to worse , as it would be , should god be supposed before the creation to know by and in himself , and afterwards by any created or foreign ideas . it is therefore congruous to suppose that as god knows and perceives all things in himself , so man who is after the divine image knows and perceives all things in god. xxxviii . again , 't is highly rational to believe that we know and perceive now after the same manner , though not in the same degree , as we shall hereafter in heaven . as the eye sees after the same manner , though not in the same measure , by night as it does by day . for the state of glory is not the destruction , but only the perfection and exaltation of the state of nature . but now 't is certain this shall be the mode of our vision and preception hereafter , we shall then see all things in god , for says the psalmist , with thee is the well of life , and in thy light shall we see light . and therefore we may with reason conclude that this is the mode of our present intelligence , and that now also we see light in the light of god. and accordingly says the apostle , now we see through a glass darkly , but then face to face : where observe that our present vision does not differ from our future as to the object , but only as to the degree of charity . god is the object of both , only now he is seen through a glass , that is through the veil of our mortal flesh , whereas then the veil shall be remov'd , and our vision of him shall be clear and perfect . xxxix . lastly , i consider that i always think of being in general . particular beings indeed i think of , or not think of at pleasure , but being in general is ever before my mind , and i cannot possibly remove it from me . for there is the same proportion in our understanding that is in our love. there is variety and vicissitude in our love of particular goods , sometimes we love them , sometimes we do not love them , sometimes we love this , sometimes that , sometimes more , and sometimes less ; but our love of good in general is necessary , constant , and uniform . and there is the same measure in our thinking . particular beings we think of by intervals and with variety . but we always and uncessantly think of being in general . and when we think of particular beings , we don't so much depart from being in general , as confine and determin our minds to some certain perfections of it . nay when we think that we think of nothing , our mind is then most full and pregnant of wandring , indeterminate , indefinite idea of being in general . this i evidently experiment in my self , and i question not that whoever attends to the operations of his mind will find the same : now i demand whence should this come to pass that i am thus necssarily determin'd at all times , and in all places to think of being in general , but only from this , that being in general is inseparably united to my mind , and intimately present to it , as being always , and every where . xl. but now being in general is the same with god , as has been shewn in the former part . if therefore being in general be united to my soul , then god is united to my soul. and not only so , but also more intimately united to it than any thing else can be , because there is nothing else that i necessarily think of , whereas i do necessarily think of god. and if god be so intimately united to my soul , how can i otherwise conclude but that 't is in him that i see all that i see ? for in what else can i see it , nothing being so intimately presential to me as god ? and in what else need i see it , god having in himself the ideas of all things , as was before proved . xli . now as to scripture-authority , besides what monsieur malebranche has alledged , i further offer to be consider'd , first , that god is not only said to enlighten our minds , and all our illumination is every where ascribed to him , but it is also particularly ascribed to the second hypostasis of the blessed trinity , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word or inward conception of god , or the ideal world. thus in the 8 th of the proverbs , there is described a substantial wisdom ( which can be no other but the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is the wisdom of the father ) concerning which it is said , the lord possess'd me in the beginning of his way , before his works of old . i was set up from everlasting , from the beginning ( and so st. iohn , in the beginning was the word ) or ever the earth was : when there were no depths i was brought forth ( there 's the eternal generation ) when there were no fountains abounding with water . before the mountains were settled ; before the hills was i brought forth . while as yet he had not made the earth , nor the fields , nor the highest part of the dust of the world. when he prepared the heavens i was there , when he set a compass upon the face of the deep . when he establish'd the clouds above . when he strengthen'd the fountains of the deep . when he gave to the sea his decree , that the waters should not pass his commandment , when he appointed the foundations of the earth . then was i by him , as one brought up with him , and i was daily his delight , rejoycing always before him . this i think will readily be acknowleg'd to be a plain and graphical description of the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ideal world. now of this same divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also said in the same chapter , counsel is mine , and sound wisdom , i am understanding . by me kings reign , and princes decree iustice. by me princes rule , and nobles , even all the iudges of the earth . and again v. 20. i lead in the way of righteousness , in the midst of the paths of iudgment . and again chap. 9. says the same substantial wisdom , whoso is simple let him turn in hither , ( that is , to the intellectual feast which she is there said to have prepared ) and to him that wants understanding she says , come eat of my bread , and drink of the wine which i have mingled . xlii . by this it is as plain as any thing can be , that is figuratively expressed , that all our illumination proceeds from the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substantial wisdom of god. but st. iohn speaks more plainly ; this is the true light which inlightens every man that comes into the world . now true light , is here the same as only light , and implies that all other pretended lights are false ones . again says our lord , i am the light of the world . and , i am the way , the truth , and the life . and again says our lord in his prayer , sanctifie them through thy truth , thy word is truth : which is not meant of the written word , but of the substantial and eternal word , as appears from the context . lastly , the apostle says expresly of this divine word , that he is made unto us wisdom . which is exactly according to our hypothesis that we see all things in the ideal world , or divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xliii . i might add a great deal more to this purpose , but i think that from these considerations , joyn'd with those of mr. malebranche , 't is clear , even to demonstration that man is not his own light , or a light to himself , and also that no other creature can be a light to him , but that he sees and knows all things in the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ideal world , which is that true light within him so much talkt of by enthusiasts , who by a kind of blind parturiency of mind have confusedly glanc'd at what we have here more distinctly explain'd . that all our light and illumination proceeds wholly from him who at first said , let there be light , that we see so much of truth as we see of god , that the ideas which are in god are the very ideas which we see , and that the divne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is our wisdom , as well as the wisdom of his father . so absolutely necessary is the doctrine of ideas , when rightly stated to the explaining the mode both of divine and human knowledge , without which i shall venture to affirm that they can neither of them be explained or understood . the vse of this to devotion . since then god is that intelligible light , in which we see and know , and since we see and know so much truth as god is pleased to discover to us of himself , we may hence collect to the advantage of devotion , first , what little reason the wisest of us all have to be proud of our understanding and knowledge . we are generally more apt to be proud of our understandings than of any thing else about us , but this we have least reason to be proud of , there being according to the preceding hypothesis no other difference between a wise man and a fool , but only that god is pleased by his in-dwelling ideas to illuminate one more than another , or to discover more of himself to one than he does to another . and if so , then to be proud of my knowledge , is to be proud that i am more dependant upon god than another man is , which indeed is a very proper argument for humility , but a very absurd one for pride . hence again we may collect how reasonable 't is that we should bless , praise and adore god as the sole author of all our light and knowledge , as our immediate teacher and instructer , and that to him we should always address our selves in prayer for further illumination . lastly , 't will hence follow that we ought always most carefully to attend to the dictates of this light within us , that we ought to look upon all truth as divine revelation , and on as our reason a divine monitor , as the angel of god's presence . and accordingly to be very careful how we transgress any of his clear dictates , that we grieve not this angel lest he smite us , that we do nothing against him , lest he forsake us . the aspiration . my god , my light , what is man that thou art mindful of him , and the son of man that thou so regardest him ? but much more , what is man that he should so regard himself ? that he should regard himself for that which is least of all his own , his knowledge and wisdom ? for , o god , we are not a light to our selves , but 't is thou , o god , art our light , and in thy light do we see light. o my wonderful counsellour , with what humility and poverty of spirit ought i to reflect upon the richest endowments of my mind , since i see only by thy light , and depend upon thee for what i know , as much as for what i am : and how unworthy should i be of thy divine light , should i be puffed up through the abundance of this thy revelation . not unto me therefore , o my god , my light , not unto me , but to thy greatness and goodness be the praise and the glory . for 't is thy word , thy eternal word , that is a lantern unto my feet , and a light unto my paths . the lord is my light and my salvation , and it is he that reacheth man knowledge . i will therefore thank the lord for giving me warning , my reins also chasten me in the night-season . lighten my darkness thee , i beseech , o father of lights , and shine upon me more and more with the brigthness of thy glory . o send out thy light and thy truth , that they may lead me , and bring me unto thy holy hill , and to thy dwelling . shew the light of thy countenance upon thy servant , and teach me thy statutes . o let the angel of thy presence go always before me in this my pilgrimage , and grant that i may always attend and give heed to his counsel and direction , that so walking in thy light here , i may for ever live , and for ever rejoyce in the full and open light of thy countenance hereafter , amen . contemplation iii. of man , consider'd as an amorous creature . i. truth and good employ , the whole capacity of man , who seems to be purely designed and made for the contemplation of the former , and for the desire and fruition of the latter . having therefore consider'd man as an intelligent creature , or as he is a contemplator of truth , i shall now proceed to consider him as an amorous creature , or as he is a desirer of good. ii. the management of this subject ingages me upon the consideration of these four things . first , what love or desire is , or wherein the general nature of it does consist ? secondly , that love or desire is in man , or that man is an amorous being . thirdly , whence man has this affection , or what is the proper cause of it . fourthly , and lastly , after what manner this affection has it self , or how it stands proportion'd to that cause . iii. now as to the first , i say that the general nature of love consists in a motion of the soul towards good . but this i have sufficiently explained in a distinct treatise upon this occasion , to which i shall chuse rather to refer my reader , than to trouble him or my self with needless repetitions . iv. as to the second , that there is such a motion in man , i need say no more , but that we are intimately conscious of it , as much as we are of the motion of our heart , or lungs , or of any other physical impression in or about us . all therefore that i shall further insist upon shall be the two last things : first , what is the proper cause of this motion in man. and , secondly , after what peculiar manner this motion has it self , or stands proportioned to that cause . to these two enquiries i shall confine my present contemplation . v. as to the cause of this motion in man , which we call love or desire , i consider that it must be the same that is the cause of all the physical motion in the universe . now physical motion is resolv'd into a double cause , an occasional cause , and an efficient cause . the occasional cause of physical motion is emptiness or vacuity . for in that which is absolutely full there can be no motion , because of the impenetrability of bodies . the efficient cause of physical motion is either particular or universal . the particular is , the pressure or impulse of particular bodies one against another . the universal is , no other than god himself , who in the creation of the world ( as the cartesian philosophy rightly supposes ) dispenced a certain portion of motion and rest to matter , which he still preserves the same by his almighty power . so that if one part of matter cease to be moved , so much motion as was in that is transferred to another part : and if the motion of one decreases or be diminished , it is compensated in another . and so the same measure of motion is always conserved in the universe . and unless god be supposed to be the author of motion , 't will be impossible to give any account of the original of it . for neither can bodies move themselves , nor can they be moved by one another on to infinity . we must therefore at last come to a first mover unmoved , which is god. and so aristotle calls god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first mover unmoved . vi. and thus in the same proposition , the motion of love is also resolvable into a double cause , an occasional cause an an efficient cause . the occasional cause of this motion , as of the other , is emptiness or vacuity . for love or desire is founded upon indigence and self-insufficiency of the soul , which having not within it self enough to content it , is forced to go out of it self for supplies . and so aristotle in his ethics , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire is the fulfilling of indigence . and accordingly we find that the more weak and indigent any person is , still the more abounding in desire . thus children are more profuse in their desires than adult persons , women than men , and the sick more than those who are in health . this is well shadowed forth in iotham's parable , wherein the bramble is represented as more ambitious than either the olive-tree , fig-tree , or the vine . for he presently accepted of that empire which they had all declined . where there is no indigence there is no room for desire ; and accordingly god , who is an absolutely full being , can no more admit of desire , than a place that is absolutely full can admit of motion . vii . as to the efficient cause of this moral motion , it is also double , as in physical motion . it is either particular or universal . the particular efficient cause , are particular goods , whether sensual or intellectual . which act upon the soul , and answer to the pressure or impulse of particular bodies in natural motion . the universal efficient cause , is the universal good , or god , whom we suppose to have imprinted a certain stock of motion upon the intellectual world , as he did upon the natural . which he also conserves and maintains by his omnipotence , as he does the other . viii . for , i consider , that there is the same necessity of a first mover in moral , as there is in natural motions . and upon the very same grounds . but now t is impossible that there should be any other first mover besides god. and therefore whatever intermediate causes there may be of this motion , it must at last be resolved into an impression of god upon our souls , whom therefore i call the vniversal efficient cause of love. ix . and so much for the cause of this motion in man. i come now to consider the last enquiry , namely , after what peculiar manner this motion has it self , or how it stands proportioned to its cause . i do not mean its occasional cause , that being not so properly a cause as a condition , but its efficient cause . now this being double , particular and universal good ; the question in more explicite terms will be , after what peculiar manner our love stands affected or proportioned to particular and universal good. x. now in answer to this , i consider , first , that since god is the first mover in the motion of love , he must necessarily determine this motion toward himself , or make himself the term of this motion . and the only term too ; it being impossible that god should act for any end different from himself . whence it follows , that universal good , or good in general , is the only good to which we are directly and properly moved by god. xi . hence again it follows , that good in common , or god , must be the primary and adequate term or object of love. this being the only good to which we are directly moved by god. i say directly , for god moves us to particular goods only by moving us to good in general , which is not to move us to them directly , but by accident and indirectly . god cannot move us directly to any thing but himself , that is to universal good , or good in general , which therefore must be the primary and adequate term or object of love. xii . and this we sensibly experiment as well as rationally conclude . for 't is plain that we are conscious to our selves of our loving good as good , or good according to its common nature , before we love this or that good in particular . and we are further conscious , that when we do love any particular good , 't is only for the sake of the universal good . we love it only because we find in it something of the common nature of good , and the more we find of that , the more we love it . so that 't is by that love whereby we love good in common , that we love any particular good . and were it not for this universal good we should be able to love nothing . which by the way is a plain argument of the real existence of such vniversal good , and consequently that there is a god. xiii . for , indeed , to speak out in short what i would have , as we understand all things in god , so 't is in god we love whatever we love . and as when we understand , the divine ideas are that which we directly and properly perceive , and created beings are only so far perceiv'd as they are of a similar nature with those ideas , and so vertually contain'd in them . so when we love , universal good , good in common , or god is that which we directly and properly love , and created goods , or particular goods are only so far loved as they resemble and participate of the nature of that universal good , to which the motion of our love is directly and primarily determined . so that particular goods are as much loved in the universal good , as particular beings are seen and perceiv'd in the universal being . xiv . i further consider that as we are determin'd to good in general primarily and directly , so also the motion whereby we are by god determin'd to it is necessary , invincible and irresistable . there is nothing in nature more necessary , no nor so necessary and invincible as that motion whereby we are carried forth to good in general . here the soul must not pretend to the least shadow of liberty , having no more command over this motion , than she has over the motion of the sun. 't is not easie to conceive how god himself should fix this motion , but 't is plain that man cannot any way command it . xv. but there is not the same necessity of determination in our motion towards particular good . i say not the same . m. malebranche will allow none , but 't is plain that some there is . for since we are invincibly determin'd to the love of good in general , we must needs love good as such , and consequently in every degree of participation , the general reason of good being in some measure or other found in every degree of particular good . loving therefore good as good we are necessarily determin'd to love every degree of good , and consequently every particular good , with a natural love , so far as we consider it as good . xvi . but because this particular good is not the greatest good , and consequently in some junctures may come into competition with a greater , hence it comes to pass that we may upon the whole have more reason to will and refuse it , than to will and embrace it , and so are not determin'd necessarily to an absolute , effectual and thorough love of it , though yet we must love it as good with a natural love as before . xvii . for 't is impossible that we should ever nill good , as we nill evil , any more than we can will evil as we will good. but as our willing of evil is always with a mixture of willing , though willing may in some junctures prevail , so our nilling of good is always with a mixture of willing , though in some junctures nilling may prevail : we cannot hate good with a pure hatred , though it be only a lesser good , any more than we can love evil with a pure love , though a lesser evil . xviii . whenever therefore by the competition of goods we are ingaged to nill any particular good , we do also will it at the same time . but in different respects . we will it as good , and we nill it as a lesser good , we will it secundum quid , according to a certain respect , and we nill it simply and absolutely : that is in other words , though we have some reason to will it , namely its proper good , in which respect we necessarily will it , and consequently always , yet we have more reason to nill it in the present juncture , as standing in competition with a greater good , and the stronger motive takes place as to absolute and effectual love or choice . xix . this i cannot better illustrate than by the example of weights in a ballance . for though that scale which has most weight in it , weighs down , yet it must needs be allow'd that the other scale does also weigh and press downwards , though not effectually , because otherwise as much weight would be required to make it weigh effectually down as if it were quite empty . and thus 't is in the present case . though for the prevalency of reasons in some junctures the scale may weigh down for the nilling of good , yet the other scale also presses , though not effectually . and this is what the schools term a velleity , or natural inclination . and 't is with this velleity , or natural inclination , that we are necessarily determin'd to love even particular good ; but we are not necessarily determin'd to love it absolutely and effectually , because there is no particular good , but what may come in competition with a greater , and then there will be more reason to nill it than to will it , and the heaviest scale will weigh down . xx. and thus have i shewn after what peculiar manner our love stands affected or proportion'd to particular and universal good . the difference consists in these two things . vniversal good is the primary and direct object of our love , but our love tends towards particular good only secundarily and indirectly , for the sake of what it has of the universal . then again there is difference as to the necessity of the determination , as well as to the primariness of it . there is indeed necessity on both sides , but not in like manner . we are necessarily determin'd to love universal good absolutely and thoroughly . the scale does not only weigh here , but weighs down . but we are not determin'd to love any particular good absolutely and thoroughly , but only to love it with a natural inclination or velleity . and to such a love of it we are as necessarily determin'd , as we are to the love of universal good ; but the actual choice of it is not necessary , there being no particular good to the absolute and effectual love , of which we are invincibly determin'd . the vse of this to devotion . the amorousness of humane nature , as we have here consider'd it , contains in it many and great incitements to devotion . for first , since the occasional cause of our love is indigence and emptiness , we have great reason to be humble and lowly in spirit , especially considering that we are continually admonish'd of this our indigence , as often as we are conscious to our selves that we love . again , since god is the principal efficient cause of love , and the first mover in all moral as well as natural motion , it is highly reasonable that he should be principally loved by us from whom we receive our love , and that we should be mighty careful how we pervert this divine impression to any undue object . again , since god moves us directly and primarily only to himself , and since universal good is therefore the primary and direct object of our love , hence it will follow that we ought also to make god the primary and direct object of our love , and that we ought to love nothing for it self , but only in and for god. and lastly , since we are necessarily determin'd to love good in general , absolutely and effectually , by such a motion as we can neither resist , nor any way command or moderate ; hence it appears how highly necessary it is that we should expllicitly fix all that love upon god , as having all that good in him to which we aspire with a blind , confuse and indefinite , though necessary appetite . the aspiration . my god , my love , how absurd a thing is it that an amorous creature should be a proud creature ! my love is occasion'd by my indigence , and i cannot love , but i am minded of that indigence ; how ill then would pride become me , having so much reason to be humble , and that reason so continually set before me ! divine fountain of love , 't is from thee i receive all my love , and upon whom should i place it but upon thee ? the fire that descends from heaven , where should it be spent but upon the altar ? thou hast a right , o my god to all my love , for i cannot love thee with any love but what is thy own . o then do thou regulate this thy own divine impression , and grant i may never sin against thee , by the abuse of that love which thou hast given me . i thank thee , o father , lord of heaven and earth , for doing so much towards the guidance and regulation of my love , as to carry me directly only to universal good , thereby teaching me that i ought to make thee the only direct and primary object of my love. my god , i will love as thou teachest me , the first and direct motion of love shall be towards thee , and whatever i love besides thee , i will love only in and for thee . i thank thee , also my god , for that thou hast made it so necessary for me to love universal good . thou , o god , art this universal good , and i ought to love thee with the very same love wherewith i love happiness it self . o that i were as necessarily inclined to love thee , as i am to love happiness ! i do not desire to be trusted with any liberty in the love of thee . but this , my god , i cannot hope for , till i shall see thee as thou art . o let me therefore love thee to the utmost capacity of a free creature . thou , o god , hast set no bounds to my love of thee , o let not me set any . my god , i do not , i love thee with all my heart , soul , mind and strength . lord thou knowest all things , thou knowest that i love thee . contemplation iv. man consider'd as an irregular lover . i. hitherto we have considered man as god made him . he was made by god , a creature , an intelligent creature , and an amorous creature . the two first of which import the perfection of god actually participated by him , in as much as in him he not only lives , moves and has his being , but in him has all his vnderstanding also . the last imports in him a tendency to the divine perfection ; which is also an actual perfection of his own nature , and such as god also has therein implanted . and thus far is man wholely the divine wormanship , and carries in him the image of him that made him . let us now consider him as he has made himself , and is as it were his own creature . ii. now thus to consider man , is to consider him as an irregular lover . and to do this fully , and to the purpose intended , three things will be requisite . first , to shew what it is to be an irregular lover . secondly , hw prone and apt man is to love irregularly . thirdly , that man himself is the author of this proneness of his to irregular love. iii. in relation to the first , if it be demanded , what it is to be an irregular lover ? i answer in one word , that 't is to be a fool. sin and folly , sinner and fool , are words in scripture of a like signification , and are indifferently used one for the other . and we are taught in the schools of morality , that every sinner is ignorant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says the socratical proverb . indeed , sin has its birth in folly , and every step of its progress is folly , and its conclusion is in folly. but this will appear more distinctly from the consideration of these two things . first , of the absurdity and madness of the choice which every irregular lover makes . and , secondly , the error and mistake that must necessarily precede in his judgment , before he does or can make it . iv. as for the absurdity of his choice , 't is the greatest that can be imagined . for what is it that he chuses ? 't is to do that which he must and certainly will repent of , and wish he had never done , either in this world , for its illness and sinfulness ; or , in the next , for its sad effects and consequences . 't is to despise the authority , power , iustice and goodness of god : 't is to transgress his commands , which are good and equitable , and in keeping of which there is present , as well as future reward . 't is to act against the frame of his rational nature , and the divine law of his mind : 't is to disturb the order and harmony of the creation , and by extra-lineal motions to violate the sacred interest of society . 't is , lastly , to incur the anger of an omnipotent and just god , and to hazard falling from his supreme good and the last end of his being , and the being ruined in his best interest to all eternity . v. all this the irregular lover partly actually incurs , and partly puts to the hazard in every wrong motion of his love. and for what is all this ? is it for any considerable interest , for any thing that bears something of proportion , and may pretend to competition and a rival weight in the opposite scale of the ballance ? no. 't is only for a shadow , for a trifle , for the gratification of some baser appetite , for the acquirement of some little interest , which has nothing to divert us from adhering to that which is truly our best , but only that poor advantage of being present , tho' at the same time its vanity be present with it . vi. and now is this a choice for a wise man , for a man of common sense ? nay , is it a choice for a man in his right wits to make ? were a man to beg an estate , would one need a better demonstration of a man's being a fool , than such a procedure as this ? if therefore absurdity of choice be any argument of folly , the irregular lover is certainly a very great fool. vii . but his folly will further appear if we consider , secondly , the error and mistake that must necessarily precede in his judgment before he does or can make such a choice . all irregularity of love is founded upon ignorance and mistake . for as 't is impossible to chuse evil as evil in general , so is it no less impossible to chuse or will any particular kind of evil , as evil ; and consequently , 't is impossible to will the evil of sin as such , ( the devil himself can't love sin as sin . ) if therefore it be chosen , it must be chosen under the appearance of good , and it can have this appearance no otherwise than as considered as a lesser evil , ( for that 's the only way whereby an evil may appear good or eligible . ) and so it must be consider'd before it be chosen . viii . he therefore that chuses sin , considers it at the instant of commission , as a lesser evil . and therein consists his error and mistake . he is either habitually or actually ignorant . he either has not the habitual knowledge of all those things which should preserve him in his duty , or at least he has not the actual consideration of them . for 't is that which must bring him to repentance . and 't is impossible a man should sin with the very same thoughts , convictions and considerations about him , as he has when he repents . this i say is no more possible than for a ballance to move to contrary ways with the same weight , and in the same posture . he therefore that sins , wants that consideration at least to keep him in his duty , which when he repents , brings him to it . and is therefore ignorant and mistaken . ix . the sum of this matter is , whoever thinks sin a lesser evil , mistaken in his judgment . but whoever commits sin , does then think it a lesser evil : therefore whoever commits sin is mistaken in his judgment ; so great is the folly of irregular love , both in reference to the absurdity of the choice , and to the error and mistake of the chuser . and so great reason has every irregular lover to take up that confession of the psalmist , so foolish was i , and ignorant : and even as a beast before thee , psal. 73. x. having thus considered what it is to be an irregular lover , let us now in the second place consider how prone and apt man is to be guilty of irregular love. 't is the grand disadvantage of our mortal condition , to have our soul consorted with a disproportionate and uncompliant vehicle , and to have her aspiring wings pinn'd down to the ground . we have a mixt constitution , made up of two vastly different substances , with appetites and inclinations to different objects , serving to contrary interests , and steering to opposite points . a compound of flesh and spirit , a thing between an angel and a beast . we lug about with us a body of sin ; and the earthly tabernacle weighs down the mind . we are at perpetual war and defiance with our selves , divided like the planetary orbs , between contrary motions and imperfect tendencies , and like a factious state , distracted and disturbed with a swarm of jarring and rebellious passions . the spirit indeed is willing , but then the flesh is weak . we have , 't is true , a law in our minds , but then we have also another in our members , which wars always , and most times prevails against that of our mind , and brings us into captivity to the law of sin ; so that as the apostle says , we cannot do the things which we would . xi . but , notwithstanding this strong invigoration of the animal life , pushing us still on to the enjoyment of sensible good , were our intellectual part always awake , and equally attentive to that divine light which shines within her , man would always love regularly , tho' with the reluctancy of an imperfect motion to the contrary . but 't is far otherwise . we do not always equally attend to the divine illumination , but the light of our understandings is often under an eclipse , and so does not shine upon our wills with an equal and uniform brightness . hence it comes to pass that our judgments and apprehensions of things are various and changeable . and from this variety and changeableness of our iudgements , proceeds great variety and changebleness in our wills. xii . now this being the condition of man , he must needs be very prone and liable to irregular love. for being always strong inclined to sensible good , and not having the eye of his attention equally open and awake , he will be often apt to be actually ignorant of what he habitually knows , and ( especially in the heat of a temptation ) to judge sensible good a greater good than that which is moral and divine , and consequently the want of sensible good to be a greater evil than sin , and so rather than want the enjoyment of sensible good he will consent to the commission of sin , which through want of due attention he then erroneously thinks the lesser evil of the two . xiii . thus apt and obnoxious is man to irregular love. but that which most of all aggravates the badness of his condition , is that 't is all owing to himself , and that he himself is the sole author of this his proneness to irregular love. 't is a point universally received , that the present state of man is not that state wherein god first made him , but a state of degeneracy and depravation . and , indeed , 't is no way congruous to suppose that god could with the honour of his attributes send such a piece of work immediatetly out of his hands , as man is now . and if god could not make man at first in such a state as he is now in , then neither could he subject him to it without sin . for , if he could subject him to it without sin , then he might as well have made him so at first ; but , 't is supposed that he could not make him so at first , and therefore neither could he subject him to this condition without sin . and if not without sin , then not without sin really and truly committed by him . for , to subject him to this condition for the sake of sin arbitrarily imputed only , is the same as to do it without any sin at all . 't is necessary therefore to pre-suppose some real sin or other in man as the cause of this his depravation and great proneness to irregular love. xiv . but , now whether every man sinned in his own person for himself , and so was his own adam , according to the hypothesis of the pre-existentiaries ; or , whether one common person sinned for all the rest , as 't is more vulgarly held , i shall not here take upon me to determine . 't is sufficient to say , in general , that 't is necessary to presuppose some sin or other in man , truly and properly speaking , as the cause of this his depraved and miserable condition . and they that can intelligibly make out original sin , as 't is usually term'd , to be such , may make use of that hypothesis . but , if that be not intelligible , then we must of necessity come to pre-existence . however it be , this only i contend for at present , that some sin or other must be supposed in man antecedent to this his condition , and that t is through his own fault that he is so prone to irregular love. the vse of this to devotion . this whole contemplation serves very much to the greatest humiliation and mortification of man , both before god , and all his fellow-creatures . for , if irregular love be so monstrous a deformity , and so great a folly , and if man be so very prone to irregular love , and is also himself the author of that proneness , what stronger combination of argument can there be imagined , for humility and lowliness of spirit . for this is the worst that can be said of any thing , and is the sum and abstract of all that 's base and vile . it may also , secondly , be argued from the great evil of irregular love , and from our great proneness to be guilty of it , that it highly concerns us to have constant recourse to god in prayer , for his divine aid and assistance , against falling into that which is so great a folly , and so great a mischief , and which by an infirmity of our own contracting we are so very apt to fall into . the aspiration . to thee , o my god , belongs praise and adoration , for endowing me with those excellent powers of vnderstanding and love , but to me shame and confusion of face , for misapplying the one , and not attending to the dictates of the other . i blush , o my god , and am ashamed to think that my nature should stand so much inclined to irregular love , a thing so full of mischief and folly , but much more that i my self should bring my self into such a state of impotence and depravation . my heart sheweth me the great foulness and abominableness of sin , and yet i find my self over prone to commit it . so foolish am i and ignorant , and even as a beast before thee . but i desire , o my god , to be yet more vile . i am not vile enough in my own eyes , though too much so in thine . nor can i ever be vile enough in my opinion , for being so vile in my nature . strike me then i beseech thee with a deep , and with a lively sense of my own wretchedness , and make me as humble as i am wicked . and since , through the infirmity of my flesh , i am so apt to err in the conduct and application of my love , o hold thou up my goings in thy paths , that my footsteps slip not . make me always to attend to that divine light of thine within my breast , and let the victorious sweetness of thy grace out-charm all the relishes of sensible good . but above all , keep thy servant from presumptuous sins , lest they get the dominion over me . and let all these words of my mouth , and this whole meditation of my heart be always acceptable in thy sight , o lord , my strength and my redeemer . amen . finis . books printed for , and sold by samuel manship , bookseller , at the bull in cornhil , london . odes , satyrs and epistles , of horace , done into english ; the 2d edition , in octavo , price 4 s. the injur'd lovers , or , the ambitious father , a tragedy : acted by their majesties servants , at the theatre royal , by w. meuntfort . a cap of gray-hairs for a green head , or the fathers counsel to his son , an apprentice in london , containing wholsome instructions for the management of a mans whole life ; 4th edition , a 3d part enlarged by c. trenchfield , gent. in twelves : price 1 s. the gallant hermophrodite , an amorous novel , translated from the french , of the sienr de chauigny , in octavo ; price 1 s. a treatise enumerating the most illustrious families of england , who have been raised to honour and wealth by the profession of the law ; together with the names of all the lord chief justices of each court , and barons of the exchequer , from their first institution , in octavo ; price 2. s. 6 d. the lives of the most famous english poets , or the honour of parnassus , in a brief essay of the works and writings of above two hundred of them , from the time of k. william the conquerour , to the reign of his present majesty king iames the second , in octavo ; price 2 s. 6 d. collection of miscellanies , consisting of poems , essays , discourses and letters , occasionally written by i. norris , m. a. fellow of all-souls colledge , in oxford , in octavo : price ● s. notes, typically marginal, from the original text notes for div a52431-e1690 tim. 6.16 . john 1.5 . tim. 6.16 . act. 17.27 . 22 dae q. 82. a. 1. psal. 39. psal. 147. * vid. collection of miscellan . metap . essay . psal. 63. serm. 149. de nat. deorum . lib. 2. lib. 3. con. gent. cap. 19. gen , 1. isai. 40.18 . lib. 11. confes. cap. 4 : joh. 2.15 . psal. 45. psal. 45. cant. 6. 1 cor. 2. 1. tim. c. 3. prim. part. q. 15. ar. prim. tom. 1. pag. 18. cap. 13. tom. 4. p. 548. q. 46. heb. 1. heb. 3.12 . psal. 145. gen. 17. psal. 16. epist. 11. psal. 114. disp. 30. sect. 17. luke 12.5 . psal. 23.4 . luke 1.37 . cant. 6.5 . rom. 11.35 . isa. 42.8 . dan. 7.10 . pet. 2.4 . heb. 2.16 . psal. 8. 2 king. 6.17 . dan. 10. psal. 34. princip . phil. p. 50. psal. 147. psal. 105. pro. 30. psal. 21. ex. 33 : matt. 10. de nat. hom. p. 22. 1 cor. 6. psal. 145. notes for div a52431-e18850 medit. de prima philosop . medit. 3. job 6. heb. 1. contemp. 5. de inquirend . verit . lib. 1. cap. 2. pe inquirend . verit . l. 3. part . 2. c. 1. 2 cor. 3.5 . rom. 1.19 . james 1.17 . joh. 1.9 . act. 17.28 . part. 1. q. 84. ar. 5. psal. 36. ver. 14. 1 cor. 30. psal. 119. psal. 27. psal. 16. heb. 1. psal. 43. psal. 119. vid. theory and regulation of love. judg. 9.15 . psal. 19. an apologie concerning perfection being a fundamentall answer and reply upon esaiah stiefel his exposition of four texts of the holy scripture written in the year 1622 ... / by jacob behme, also called teutonicus philosophus ; englished by john sparrow. vom irrthum der secten esaiae stiefels und ezechiel meths. english böhme, jakob, 1575-1624. 1661 approx. 408 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a69592 wing b3415 estc r14771 12255605 ocm 12255605 57410 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. a69592) transcribed from: (early english books online ; image set 57410) images scanned from microfilm: (early english books, 1641-1700 ; 124:4) an apologie concerning perfection being a fundamentall answer and reply upon esaiah stiefel his exposition of four texts of the holy scripture written in the year 1622 ... / by jacob behme, also called teutonicus philosophus ; englished by john sparrow. vom irrthum der secten esaiae stiefels und ezechiel meths. english böhme, jakob, 1575-1624. sparrow, john, 1615-1665? [2], 156 p. printed by m.s. for giles calvert ..., london : 1661. translation of: vom irrthum der secten esaiae stiefels und ezechiel meths. fifth title in: the remainder of books. london, 1662. reproduction of original in yale university library. entry cancelled for b3395 in wing (2nd ed.) 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 stiefel, esaiah, d. 1627. -auslegung über vier unterschiedliche texte der h. schrift. meth, ezechiel -religion. perfection. man (christian theology) 2006-06 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2006-08 judith siefring sampled and proofread 2006-08 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion an apologie concerning perfection being a fundamentall answer and reply upon esaiah stiefel his exposition of four texts of the holy scripture written in the year 1622. finished the 6. aprill . by jacob behme also called teutonicus philosophus . englished by john sparrow . london : printed by m. s. for giler calvert , and are to be sold at his shop at the black-spread-eagle at the west end of st. pauls . 1661. the preface . 1. courteous reader who lovest truth : there hath lately come to my hands a treatise , sent from good friends , concerning some points of conclusion , which one hath explained and as to his sence sufficiently expounded at large . 2. thereupon i have been entreated by them , also to give my apprehension or understanding , and explanation upon those very points . 3. seeing , therefore i observe , that , in that very explanation , there are some erroneous opinions that run contrary to the holy scriptures and true understanding : which are of concernment to the reader , and may almost stagger him ; therefore i would take the labour , and expresse it in a more rectified understanding . 4. not to disturb or judge any man ; but that the understanding thereof might be made more cleer , for the sake of the reader , who with earnestnesse , seeketh the pearl of divine knowledge , that it might introduce their hungry minds into better security and rest ; and so might have occasion , to seek with the greater earnestnesse the pearl of divine knowledge ; and to refresh themselves therewith , till we can attain the perfect enjoyment thereof in the other life , * after this tabernacle . 5. therefore will i set before me , those points of couclusion , together with the meaning of him , that hath explained them , and briefly and summarily peruse the understanding of the points , as also the understanding of the expositour ? and shew the true ground , and bring it into a round currant expresse understanding at large : and leave it to the reader of the divine knowledge to consider of . the points to be explained are these four texts of scripture . i. the first is genesis the 1. chapter , verse 27. god created man according to his image . ii. the second is 1 timothy 3. 16. the divine mystery is apparently great ; god is manifested or revealed in the flesh . iii. the third is isaiah 54. 5. he who hath made thee is thy husband ; his name is called the lord of hosts , and the redeemer , the holy one in israel , who is called the god of the whole world. iv. the fourth is 1 corinthians 11. 12. as the woman is from the man , so also the man cometh by the woman , but all things from god. j. b. upon these alledged texts , the expositour giveth his meaning in the following words and expressions to the sender of the texts , thus . e. s. i. beloved and elect in christ jesus , the tri-une living god , governour and lord of heaven and earth , born of the tri-une highly praised god , and most holy substance of the totall perfect tri-unity , from eternity ; and begotten to his image in the love of his divine voyce to his most holy delight and most holy joy and pleasure , from and in eternity . 2. upon your last and lately sent questions , as they are written in order one after another , i shall and have , according to your desire , answered them , with god the tri-une wisdome in christ , yes , with that very wisdome christ himselfe , the eternall most holy omniscience ; this which followeth : to the holy tri-une praise of god , to the alone salvation of the souls of all you that are holy and faithfull , in , and out of the tri-une heart and mouth , with the eternall powerfull and living word , in , with , and out of all holy members of christ the highly praised god : and shall or will in the testimony of the letter , bring them forth to the day light . the first text. 3. and as is first mentioned : and set down in the text of the 1. of genesis , verse 27. and expressed in scripture : * god created man according to his image , first of all in adam . 4. this text hath been urged by you particularly , in regard of the outward appearance of the german text , gott schuff den menschen jhm zum bilde , [ and therefore because of your unskilfulnesse therein , you ought not so very much to be blamed ] yet you have alledged it slightly and contrary to the divine sence . 5. because the hebrew , greek , and latine text mentions it thus ; god created man in his image : from which it clearly and manifestly appears ; that the tri-une god , in christ , his first begotten or born son and most holy expresse image of his invisible deity before all creatures , hath created not only man , but also all heavenly and earthly creatures , yes all whatsoever was made , john 1. in him , and he hath made and brought them forth in christ to his holy praise and glory . 6. therefore your exposition , as you set it , first in adam , cannot here be applyed and alledged ; as also your scripture brought to prove it , even to the image of god created he him , a second time in christ , cannot avail or be allowed , because all this came to passe before the fall of adam . 7. whereas at that time there is no mention of the regeneration in and through christ , and according to the testimony of scripture , is not recorded for the created man to know , from and with god. 8. the hebrew greek and latine text also mentioneth , that the tri-une god , in * christ , his first begotten or born expresse image before all creatures , in whom and † through whom , he made all that is made , hath created man according to his image , that is , according to christ his divine expresse image . 9. and as christ was generated or born out of , and with , god , in the love of the mother and divine voice from eternity , to his expresse image of his totall perfect substance from the greatest to the least and from the least to the greatest from eternity . 10. so he did in the creation , make man visible in christ , to and according to the image of christ , and created him to his praise and glory , that he should through the obedience of christ stedfastly be and appear like him in innocency . 11. this according to your meaning or sence of the scripture , is not done and manifested a second time in christ , but a second time in the creation of man. i. b. now followeth my answer upon this forementioned explanation , and furthermore my explanation . 1. men finde in no place of the holy scirpture , that man is proceeded forth , in totally perfect power , authority omnipotence , & omniscience and that he had the same for his creaturely proper own . 2. for , that may not be said even of the person of christ , as he conversed in this world visibly amongst us , according to the humanity received from us , but only according to his eternall deity . 3. for his soule and humanity , hath also called and prayed to and in god , and on the mount of olives said , when he would goe into his suffering ; * father , if it be possi●le , let this cup passe from me ; and he prayed to god so , † that he sweat a bloudy sweat . 4. also , when he would do wonders or miracles and signes , then he prayed his father to hear him , as may be seen by his raising lazarus from death : moreover it is written , also , that * god will give his honour to no other . also , † i only am the lord , and god : also , god is one only god , and none else . 5. therefore his title and introduction , to the person for whom he sets forth the explanation , is instantly very erroneous : and he will answer in the perfect power of the omniscience , in , and out of , the holy trinity , and esteemeth himself like god in every thing or substance , and sets himself up , as if he were god himself . 6. he will in christ with his totall humane substance , outwardly and inwardly , in all saints , be and know , that , which no creature can know or do , or be ; but the spirit of god only ; which in every man bloweth up the knowledge , and imparteth , to every one , his own measure according to his gifts as be will : not as the creature willeth . 7. but * this man saith , he will answer , out of christ out of his eternall wisdome , out of the heart and mouth of god , out of the holy trinity . 8. and though he had a divine command for it [ which a man may very well doubt of ] and come to us in an angelical embassie ; yet he could not speak to us out of the manifested or revealed sound or voyce of the holy trinity out of christs self-subsisting person , but out of his creature in divine power , through the creaturely and humane property , in that kind as all men from the beginning of the world to this time have spoken . 9. and though men may with truth say : that gods spirit speaketh through the humane sound ; yet men should give the honour to god ; and not ascribe it to himself : for , it is written , god will not give his honour to another ; he hath given it to his son jesus christ , to whom alone he hath given the holy spirit in the eternall word without measure , and to no other . 10. whence christ saith , matth : 28. * all power in heaven and on earth , is given to me of my father ; which no other man , while he liveth in this world , dare say concerning his creaturely humanity , that he hath all power in heaven and on earth , but only this jesus , whose out-going hath proceeded from eternity . 11. also this jesus christ said , when he would depart from us : † if any shall come and say , he is christ ; that we should not beleeve it , and prophesied to us that * many false christs and prophets would arise after him , of whom we should beware . 12. therefore it is very suspicious to us , that this man will of himself , speak out of the heart and mouth of the holy trinity ; for the creature should humble himself before god ; and by no means say , that he is god himself , but a created work and image of his likenesse , with whom god may do what he will. 13. further , he speaketh of the originall and creation of man so wonderfully , that he cannot shew it in the holy scripture , nor in the light of nature ; and there belongeth clean another explanation to it . 14. yes he speaketh also of christ so strangly , that in briefe it appeareth to be no sufficient intelligible explanation : he saith , christ is from eternity the expresse image of god in the divine mother of his love , generated or born out of the voyce of the holy trinity : and so maketh a difference between the first born before all creatures and the holy trinity , and yet will have him also dwelling in the holy trinity . 15. so he makes very wonderfully four persons as it should seem , in the deity ; as if the holy trinity had from eternity generated in it self some other similitude and image : in which birth or geniture he also will have the humane originall from eternity ; and so wonderfully blendeth one thing with another , that a man can not understand what , god , is , and what , creature , is . 16. he saith : god hath created all heavenly and earthly creatures in that first begotten or born sonne of god , and begotten the sonne out of the greatest substance even to the least , from eternity out of god ; he understandeth thereby , out of the holy trinity . 17. and maketh all things one in another , as a whirling wheele , so that a man cannot understand , out of what , the creaturely originall is , seeing he concludeth all without distinction in christ ; and so setteth the name of christ as proceeding from eternity . 18. and saith , that god hath brought forth all things in christ : and then he must also have brought forth , all evill venomous poysonous worms and beasts in christ , as also darknesse and the hellish quality source or torment , and all whatsoever liveth in such a property . 19. john saith in the first chapter : * at the beginning was the word , and the word was with god , and god was the word : the same was in the beginning with god , through that he hath made all things that were made , and without it was nothing made that was made : john saith ; god was the word , * and in him was the life of men. 20. he saith not at the beginning was christ , but the word : that very word became man in the virgin mary ; that , was christ , which quenched the anger of his eternall father in the humane property through the christ and the crusher or bruiser of the serpent : and destroyed the devills den of robbery in the humane property . 21. when the † angel gabriel came to mary , and brought her the message ; * that she should be impregnate and bear a sonne , whose name she should call jesvs , † whose out-going is from eternity ; to whom god the father will give the throne of his father david . 22. he saith not there , whose name you shall call jesus christ ; but only jesus , whose beginning and exit is from eternity : but the name christ existed in the jesus , when he possessed the throne of his father david , and brake the head of the serpent ; and shed his heavenly bloud into the fathers anger ; and quenched the same in the humane property with divine love. 23. there he obtained the name christ , as a * healer of the soar , or the anoynted of god , a breaker through death , a victorious prince over hell , death , and the devill . 24. no creature is created or made in the christ ; but he in the regeneratour of the humane property , he bringeth the humane life out of death , and generateth , that , in christ through the name jesus in the divine power , anew , and to be the child of god. 25. for christ is the mother of the regeneration , and not the creatour of all things , in which all things lye inclosed . 26. the christ is become man , but the jesus in the christ is the creatour of all things . 27. the christ saith , † to me is given all power both in heaven and on earth ; he saith not , from eternity : god the father hath given the power to christ through the jesus : for he to whom a thing is given , hath not had it from eternity , nor made it himself : but he that hath himself made a thing , to him , it can not be given . 28. hath christ made all things in himself , understand in the christ , and out of himself ; then nothing can be given to him , but he hath had it from eternity , and there is no giving . 29. but he saith ; all power was given to him of his father ; now if the power be given of the father to this sonne , viz : to this christ , then must a man think , that the power that is given , originateth in the fathers will. 30. for , that which is given , was not from eternity , like or equall with , the gift in the giver : indeed the dear name jesus had it from eternity , for he had an eternall originall in the eternall ever speaking word . 31. he is the name of the * first-born of the father , from eternity , whose out-going and beginning is from eternity , as the angel said to mary ; which name , in the word which created all things and generated all things , in mary in the humane and divine essence and substance , became flesh ; both a heavenly and humane flesh , which dwelleth both * in heaven and on earth at once , joh. 3. 32. which , in the holy trinity was from eternity the second person of the divine substance , and eternally generated of his father ; also in eternity , also still in christ , becometh ever and eternally generated of his father . 33. not that christ becometh continually generated , that is once become generated in man ; but the eternall word , in christ becometh from eternity in eternity ever generated from the father . 34. for christ said to philip , † dost thou not beleeve , that the father is in me , and that i am in the father ; for the words which i speak are not mine , but the fathers that dwelleth in me. 35. they were not christs words but the fathers , viz : the fathers sound and eternall voyce , which had manifested it self in the humanity : therefore said the humanity ; the words are not mine , but the fathers words wherein and wherewith he hath assumed the humanity . 36. the humanity is eternally under the deity in the assumed humanity , in that the word became flesh ; the name christus or christ originateth , as a saviour , of the flesh and of the soul , and not out of the humane fleshly property , but out of the name jesus , in the word of the father of all things or substances . 37. now , if i will speak of the holy trinity , then i say not , that the divine love is an exgenerated substance and a mother of god , or a woman or wife of god , as this * authour conceiteth , as if the first begotten , which he calleth christ , were generated out of the mother of his voyce and love. 38. the eternall word or the first begotten out of the father from eternity , is it self the generating of the love , for from him and the father goeth forth the holy spirit . 39. the eternall wisdome is the out-generated or out-spoken substance , as a looking-glasse and ornament of the holy trinity , in which the power , colours , and vertues , of the deity become manifest , and in which the spirit of god hath seen all things from eternity . 40. both according to the fathers property , in which he calleth himself , an † angry zealous or jealous god , and a consuming fire : in which property is generated the darknesse and source or quality of pain or torment , as also nature , and all spirits , and all whatsoever liveth in the sulphur and mercury , both according to the eternall spirits , and according to the temporary spirits . 41. and then according to his love , and the property of the eternall light , according to which property the name gott god ; viz : the gute or good , originateth from eternity , in which the name jesus , originateth from the eternall light , viz : from the creatour of the humility or of the well-willing in it self : as the meeknesse of the light originateth in the fire , and bringeth along with it , another will of another quality then the fire , according to which god calleth himself a mercifull and good munificent god. 42. thus the name jesus is the first eternall originall to gods mercifulnesse : therefore saith saint paul ; * we were foreseen or elected in christ jesvs , before the foundation of the world was laid : for in the fathers anger was the fall known , and in the name jesus in his love , was christ , as a redeemer from the anger , known . 43. for , † to god are all his works knowne , from eternity , the good and the evill : the evill is become known in his anger , the good in his love. 44. that same eternall god in trinity , hath created all things with and through the eternall word , which is his mouth and the sound of his voyce , out of himself out of both properties , out of the anger , as out of the eternall nature , and then out of the love , as a healer or saviour of nature , into substance . 45. understand ; god in the trinity , is a spirit and no substance : but in the word of his sound , he hath in his desire introduced it into substance : his desire is the fiat , which originateth in verbo domini , in the word of the lord ; viz : an eternall desire . 46. god , in himself , is the eternall longing delight of the liberty , free from all things or substances ; but with his desire out of the longing delight as out of the eternall fires-property , he hath created all spirits , viz : the angels and souls of men : in which fires-property , the center of the light in all angels , with the fire of the anger stood in equall ballance harmony or temper . 47. for , when god once moved himself to the creation , then he moved himself , according to all whatsoever himself was in all things , especially according to the eternall wisdome ; in which the form of the creation was seen from eternity , in the fire and lights glance in the spirit of god , according to love and anger , according to darknesse and light. 48. the creation is nothing else but an out-breathing or out-speaking of his substance : whatsoever god , is , in the nature of the fire , and then also in the eternall liberty of all sources or qualities : that hath the free longing delight introduced into a desire , and impressed into a moving substance . 49. the desire , viz : the fiat of all things or substances , originateth ; in that , the vnchangeable god ; viz : the abysse , hath once moved it self in the eternall longing delight , where then time began . 50. all angells and creatures which are created to eternall life , are all of them * comprised in the out-breathing of the father through the word ; in the desire as in the moving in the fiat , and in a model of the eternall longing delight , as the eternall spirit in the wisdome hath comprehended it in its wonders , become created into an image of the longing delight : and there remained in all things the possibility to good and evill , according to the whole divine property , both as to light and darknesse . 51. and yet we are not so to think ; that a spirit or angell , is it self the out-breathing of the eternall birth or geniture , of the holy trinity in the divine voyce : but it is the out-spoken word , as a model and image of the speaking word , a fitted instrument of the spirit of god ; through which the spirit of god , as by his fitted instrument playeth or melodiseth and soundeth . 52. so far as the instrument remaineth standing in its fitted order , as with the desire of the fiat ; which standeth in all angells , as the angells proper own : wherewith the will of the angell , may lift up it self into the good , viz : into gods love , or into the anger ; and introduce it self into the figure and tang thereof : then is the sound of the word out of the fathers love and anger out-breathed and become introduced into an image in verbo fiat , in the word fiat . 53. as is to be seen , how some prince-angels , give up themselves with the desire into the love ; and some as lucifer into the anger , viz : into the desire of the fiat , and created or extracted a will in the desire of the anger , in the fires might , to live and to rule according to the fathers anger property ; and thus to domineer over all principalities of angels , over the love , in the fierce wrathfull fires might , whence followed upon him his thrusting out by the word fiat , into the darknesse of gods anger . 54. thus we can not say of the creation of all things or substances , that the eternall substance of the ternary or number three , hath thus formed it self into an image of an angell , but in the eternall desire , which hath originated it selfe in the longing delight of the deity ; through the moving of the father of all things or substances , as an eternall nature , and a revelation or manifestation of the eternall hidden nature . 55. in that eternall beginning-lesse nature , viz : in the all-being all-substantiall working of the great mystery , have the angells and souls of men received their originall , in the eternall out-spoken word , in the eternall wisdome of god , according to love and anger . 56. for , if they had originated only in the holy voyce of god , viz : in the one only love , then they could not have attracted or framed in themselves , any will to the anger ; or if the love-will of god in the angels were fallen , then it would have this understanding , that god in the creature had fallen , and become a devill , which were abominable to be spoken . 57. no creaturely spirit can subsist in the creature without the fire-world ; for even the love of god would not be , if his anger or the fire-world were not in him : the anger or the fire of god is a cause of the light , and of the power , strength and omnipotency . 58. but in the love , the fire dyeth , and transmuteth it self into the kingdome of joy ; for at the end death originateth ; which is as a dying in the fire ; out of which dying , the light as another source or quality originateth ; viz : a desire of love , which is called gods mercifullnesse , or the divine kingdome of joy ; the life of holinesse without source or pain , goeth from the dying in the fire , sorth , as a glance of the majesty , a glance of the liberty . 59. this dying , lucifer contemned , he would live and domineer in the fires regiment in the self-hood , so he became also , driven forth out of the fire , back into the root of the fire , viz : into the darknesse . 60. every angell and soul , which will live in gods light and power , must dye to the self-hood of the fires dominion in the desire , and wholly immerse or cast himself with his own propriety into gods will , viz : into the divine sound , and dye to the own self will in the fire , but bud or sprout forth in the light of love , in the resignation , into gods sound or word , as a fruit of the love of god , that gods will-spirit may rule and guide his life . 61. and that the holy tincture of the fire and light , may be the glance of the shining of his life ; out of which again , divine will and desire originateth ; that the same life may be able to live in the power and vertue of the wisdome of god , to behold it self therein , and frame or attract a divine will therein . 62. which wisdome is the angells food , out of which they generate to their creatour eternall praise ; that gods joy play or-melody , in the angelicall voyce may be an instrument , of the spirit of god , all directed into the harmony of the divine kingdome of joy. 63. for every prince-angell beareth the name of the great god , every one according to his property as a peculiar instrument directed into the praise of god in the divine sound . 64. in like manner , we are not so to think of the creation of heaven and of the earth , that the heaven and the world with its substance or matters are created out of gods holy voyce or word , but , in the voyce , and through the word . 65. not out of the sound of the divine property , but in the word fiat , viz : in the impression of the eternall mystery , of the eternall fire-and-lights desire , and entered into a substance , according to the fires and darknesses property , as also according to the lights desire , viz : according to the free longing delights property : as a revelation or manifestation of evill and good , of joy and also of pain and torment . 66. all which is undeniably before our eyes , and the whole creation convinceth us thereof , whereby men know that in all things there is good and evill , for which things sake the last judgment of god is appointed , viz : a day of separation , wherein all shall again enter into its beginning . 67. this visible world is a similitude of the eternall mystery , out of which , joy and sorrow , light and darknesse , originateth , through which eternall mystery , the spirit of the ternary in the trinity , manifesteth or revealeth it selfe ; and introduceth it self into three principles . 68. viz : first , into the dark , cold , and fire , world , viz : into an abysse of the mystery . and then secondly , into the divine light world of the kingdome of joy. and thirdly , with or by a † similitude of the dark fire and light world , viz : with or by this outward visible and elementary world. 69. in which , it generateth the image of the eternall world , * in evill and good , as , is to be seen in all living creatures of this world , as also in the starres , elements , hearbs and trees ; how all is contrary one o the other ; and yet the birth or geniture of all life , standeth in such a contrary . 70. every life standeth in evill and good , viz : in poison and oyle , out of which the life in the fire burneth or shineth ; which all , is a similitude of the eternall birth or geniture of the mystery of all substances or of every thing : also men see the similitude of the holy trinity in every life , viz : the fire , light , and proceeding aire , from the fire and light. 71. and man , viz : the image of god , should not be such a calfe , as not to know and learn to understand his fathers house ; nor should he indeed forbid that , as this † authour doth in his explanation ; to whom , that god would give a better apprehension , is my hearty wish and desire . 72. concerning mans originall , moses telleth us , god said ; † let us make man , an image of us , which may rule over all that is upon the earth , &c. and saith further ; * god created man in his image , yes to the image of god , created he him . 73. this now is very rightly spoken , but the explainer is here a wrester or perverter , and understandeth it not , whereas yet he accounteth he hath spoken out of the voice of the holy trinity , and giveth forth his matters for totally divine , without blemish : but to this time yet he hath not heard the divine voyce nor apprehended it in the sound , but only the voyce of the out-spoken word in evill and good , in his own reason and self-hood . saint paul saith ; * man was foreseen or elected in christ , before the foundation of the world was laid ; in this lyeth the kernell ; before the times of this world , the modell of man was known in the eternall wisdome , as an out-breathing of the word , from the fire and light , as a form in the divine wisdom : but stood in no creature or image , but after a magick-kind , as an image appeareth to one in a dream ; which is without substance . 75. thus is the appearance in the universall out-breathed out-spoken-substance , in the spirit of god , which hath known all things according to every ones property ; viz : according to the anger of the fires property in the darknesse , and in the light in the love. 76. for , the flash of the creation , out of the great-mystery , was seen in the wisdom in evill and good , according to the property of both desires , as an eternall contrary . 77. the anger , viz : the dark-world , hath in its desire seen the image or similitude of god , and so also hath the love in its free longing delights desire : not that the property of the love plungeth it self into the anger , and beholdeth † it in the anger , but each property in it selfe . 78. therein hath the spirit of god , which eternally goeth forth out of the fathers fire and light , known the fall in the anger of god : so that when this image of the figure of god , should become created into a living substance , it would be also drawn by the fierce wrath , and loose its glory . 79. here , in this place , hath the christus or christ , in the name jesus , as a will to the christus , set it self towards the similitude of god , and given the will thereinto , out of the jesu , into the created humanity to be a christus or saviour . 80. and in this will , was created the similitude of god , man , in the time , viz : on the sixt day of the creation , into an image , out of a masse or extract of all the creation of this worlds substance , as also out of the heavenly worlds substance ; 81. out of the out-breathed or out-spoken substance of the eternall word , and become formed in verbo fiat , in the word fiat , according to the similitude of the eternall mystery , and the eternall birth or geniture of the holy trinity , into an image . 82. into which , god the father , through the word or divine sound with his spirit , hath introduced , the spirit of life out of all the three principles , viz : out of the fire-light-and outward-world . 83. viz : first , the fire-spirit of the first principle , out of the eternity , out of the fathers property , which is the true soul. 84. and secondly , the lights source or quality and spirit , out of the voyce of the love , which is the noble image of the deity , each standing in its own principle , and governing its world . 85. thirdly , the spirit-aire in like manner † inbreathed from without into his nostrills . 86. so that man is a living spirit of all the three principles according to the similitude of god , as god himself is all in all : but with the true deity , viz : with the good , is known or comprehended by nothing , but by his similitude , viz : whatsoever is generated out of the good , and standeth therein . 87. now understand me aright ; as god in his light in the holy light world , shineth through all , and tinctureth all , and bringeth it from the fiery property , into the power of the joyfulnesse , and with the same power also presseth through the outward world through all things , and giveth all things power and life . 88. and yet the substance in which god worketh is not called god , though it hath a working , from the out-breathed mystery in it self , in which the vegetative or growing life standeth , viz : a sulphury and mercuriall * seething , which in the salt of the power becometh corporeal , viz : an own self fiat , or generating , like an impression , according to the property of the eternall spirituall mystery , as a manifestation or revelation thereof . 89. thus also was the similitude of god man , in his innate station , and thus from god created out of the substance of all substances into an image according to the substance of all substances ; and that even in his , understand , in mans image , which was known from eternity in the wisdom , viz : in the glimps of the out-breathed shining of the divine revelation or manifestation ; in that kind and manner as the spirit of god hath seen all things in his wisdome from eternity . 90. this image was not a substance , but a will to a substance , which with its root and originall stood in the name jesu , viz : in the humility of god , where it introduced it self out of the fire into the light , viz : into the good. 91. and in this place , although it is no place , where the meek love-will goeth forth out of the property of the fathers fire into the light and joyfulnesse or kingdome of joy , and compriseth and includeth in it self , an own self center of the will and desire , originateth from eternity , the name of the sonne of god , viz : the † first born of the father from eternity before all creatures , and here is called the fathers heart and love ; and out of this love , goeth the holy spirit forth from the father and the sonne : and is the fathers love-flame . 92. understand us thus , in that very will which is out-breathed or out-spoken out of the holy name jehova or jesus out of the speaking eternall word of the father , into the wisdome of god , as a glance of the knowledge or representation of the spirit , like a looking-glasse ; was man created into an image out of the heavenly and earthly elementary substance ; out of the out-breathed substance of eternity , and out of the substance of time , standing one in another ; as the eternity standeth in the time , and neither is the other ; and yet not divided asunder , but only as through a principle . 93. the substance of eternity is the pure element , in which the vegetative or growing life is a paradise , and the substance of time are the four elements ; in which the constellations make a seething and life , viz : an earthly * mortall paradise . 94. for , the earthly seething hath its originall in the mystery , where the fires and lights property , divideth it self into two principles , each in it self ; and therefore it is evill and good , out breathed out of gods love and anger . 95. and that out-breathed property , god moved in the beginning of time , and introduced it into a desire , which hath thus generated earth and stones in the desire of the impression , according to the property of the dark , fire , and light , world ; and sulphur mercury and sal , were the properties of that desire : and in that regard , those very properties are the life of all elementary substances or things . 96. and understand us aright ; in these properties we have the oyle in all things , that is the similitude of the heavenly lights property from the good : out of this substance , hath the outward body out of the third principle been comprehended in the word fiat ; and in the second principle in the angelicall world , hath the pure element been comprehended in the paradisicall sulphur mercury and sal of the power . 97. that was now the body which god created in his image and likenesse , understand in the humane image , which god hath seene from eternity in his out-breathed glimps of the wisdome in the looking-glasse . 98. in which looking-glasse he impressed the substance , out of the two principles in the word fiat , and created it into an image , and introduced or in-breathed , the out-breathed sound or voyce of his word , out of all the three principles to be a soul and spirit , to be a life , understanding , and regiment or dominion , out of the sound of his mouth , viz : a fire , light , and aire , spirit ; both out of the eternity and time ; that was the image of god. of his regiment or dominion . 99. as the light is the regiment or dominion in all or every life , and that very light of life burneth and shineth out of the oyle of the sulphur mercury and sal of the power ; as no understanding person can deny : so in the inward man , which was created out of the second principle , viz : out of the pure element ; burned the pure paradisicall sulphur and mercury , and in that pure fire-burning or life , totally without blemish , shone gods true light. 100. for , the name jesus , had incorporated it self together in the image of the eternity , as a future christ , which would become a saviour to man , and out of the dying of the anger , generate him anew againe in the pure sulphur of the divine and paradisicall power . 101. understand this aright : the pure element in the holy sulphur pressed through and through the outward man , and took the four elements into its power ; heat and cold were in the flesh not manifest : they were indeed , in the sulphur mercury and sal of the body ; but while gods light shone therein they were in equall accord , so that neither of them might be manifested above the other . 102. for , all the desires in the mercury , viz : in the cold and hot fire-wheel , stood in the light and were wholly enlightened through and through , and their desire was a paradise of joyfulnesse or the kingdome of joy : no enmity of nature was manifest in them . 103. just as god the father is called a fierce wrathfull zealous or jealous god and a consuming fire , and indeed he is so in these properties : but in his light in the love-desire , viz : in his * first begotten from eternity , which is his beloved heart , none of them doe become manifested or revealed . 104. according to this heart he calleth himself god , for he is in this the good : and according to the fire , he calleth himself anger : and according to the desire to the fire-life , as to the revelation or manifestation of the generating , where the free longing delight introduceth it self out of the nothing into somthing , viz : into an impression of the desire , he maketh the nature , and the dark world , out of which properties , sulphur mercury and sal exist . 105. as in our book of the signature of things , concerning the originall and marking , of the signification , of all things or substances , is expressed largely highly and intelligibly : to which for the readers better understanding he is referred , and here i will let it passe in brief . concerning the fall of man. 106. the will-spirit of the soul out of the fires property , hath listed up it self into the earthly desire , where evill and good were in the center of the hiddennesse under the paradisicall source or quality , one among another , but in equall accord , and introduced it self , into a desire of evill and good , to manifest the same in it self . 107. moreover the devill gave it cause to doe so , who introduced his desire or imagination into the evill part , viz : into the fierce wrathfull fiery mercury in its property , wherein the poyson and anger-life standeth ; whence the poyson-life began to hunger after the similitude of its property . 108. then came the commandement of god , and said to the soul , † eat not of the tree of vegetation of the knowledge of good and evill , else thou dyest , to the holy divine life , in the pure sulphur and element of the substance ; and the day that thou wilt eate thereof , thou wilt dye the death . 109. for , in the poysonous mercury , according to the property of the fathers anger , was the dying life , which before was not manifested or revealed , but through the devills imagination became stirred , and introduced into the desire of the similitude . 110. thus know , that we have truly and highly apprehended that the tree of temptation , is grown up through this power of the hunger after the apprehension of evill and good , to know it : but yet a man can not say , that it was another tree or vegetable then the rest : only the earthly source or quality in evill and good , was manifested or revealed in it . 111. in the other trees and vegetables , the holy paradisicall mercury pressed through all , and the properties were in equall accord , and the evill of heat and cold was not manifested ; but in this tree , the properties of heate and cold in the poysonous earthly mercury , were manifested . 112. which the hunger of the soul caused : for the soul was a sparkle out of the great omnipotency of god ; whence christ said to us ; * if it would be born , or generated of god again in the faith ; then it might say to the mountaine , lift thy self up , and cast thy self into the sea , and it would be done . 113. how then would it not , when it stood in the strong might of god , be able to bring forth the properties in the tree . 114. to which , the devill in the serpents property laid it self , and perswaded eve , that † she should be wish if she did eat of evill and good. 115. which hereafter shall be explained , in the question , * how the woman cometh from the man , and the man from the woman . 116. and by the fall , we are to understand nothing else , but that the earthly property , which before stood as it were swallowed up in the paradise , manifested it self in the souls desire , whence heat cold and the poyson life of all contrariety and opposition , took or gat the dominion in the body : and the fair or bright heavenly and paradisicall image disappeared . 117. for , the soul , as a fire-life , generated out of the fathers property , went out from the element of paradise into the four elements , and there the paradisicall sulphur in the holy element , lost its life , and the substance disappeared . 118. and that was a dying of paradise : the soul dyed to gods light , and went into its self-hood into its own propriety . it would be a self-lord , to know good and evill , and live in both ; it dyed to god , and awakened upon the earthly world , and lived to the will of the devill , viz : to the stern anger of god , in meer anxiety lamentation misery toyle and necessity ; as we poor children of eve now see and feel in us . 119. but here i am to informe the reader , concerning the perfect creation of man , and what the errour and insufficient understanding , in the expositour of the poynts of conclusion , is , in this place , as was above mentioned . 120. i say , the same as he saith in this ; that , man in his image , viz : in gods image , was created wholly perfect , to eternall life in paradise : i say also to the image of god ; it is true as to both : for in the eternall image , which was only a shining or looking-glasse of the image in the name , and in the eternall birth or geniture of jesus or jehova , was , the image of the three principles , created , and created to the image or similitude , according to the three worlds , as an image of gods substance of all substances ; out of , and in , all things or substances . 121. but as god ruleth , over and in all , and no thing is god , for in his gloriousnesse he is as a nothing , and yet is the life in all ; so should this image stand in the resigned life of god , as an instrument of god , in which the spirit of god doth what he will. 122. he created him not a lord , but a servant , a lute or instrument of musick ; i cannot say , that man was created out of the divine voyce , and out of the center of the heart of god , as this † author very wrongfully puts himself into the holy trinity . 123. no , no ; an instrument is not the master , the master cannot make an instrument wholly like himself : god cannot make another god wholly like himself : out of his eternall mystery indeed he can make to himself , an image * according to his likenesse , for a sport of joy ; as a master of musick doth an instrument , which yet , maketh such a melody as the master will : but such another master as himself is , he maketh not , but only of or out of himself . 124. therefore , seeing god is a spirit and no substance , also not nature ; therefore man is not god , but his life is sounded forth out of gods life ; yet understand , out of the three principles . 125. not that the life is god himself , else , if it should fall , and become a devill as lucifer did , then had god become a devill . 126. the humane life , is the out-spoken word , in which the speaking word inhabiteth , either in evill or good , as the out-spoken word draweth a property out of gods harmony or concord into it self ; * as a people are , such a god they have also in them ; and yet it is but the one only ; but he manifesteth himself in all and every life , according to the lifes desire in good or evill . 127. first : therefore the strife or controversie between me and that authour , is this ; that he casts or confounds all one in another , and giveth forth no right or direct understanding , and sets himself so finely as a creature in the holy trinity , in the first born or begotten before all creatures : therefore he concludeth the creation in the christ , but he erreth , he should conclude it in jesu or jehovah , in the eternall word of the father , as saint john doth in the first chapter . 128. he should make for me , no woman of the genetrix of god , wherein christ is borne or generated from eternity ; but he should say , out of or according to the scripture ; that the father generateth the word ; and that the word is the voyce of god and the second person in the deity ; and that the holy spirit goeth forth from the father , and the sonne . 129. it is not supposition or an opinion that will doe it , and to set himself up therein as a fair bride , which yet sticketh full of sinnes and evill affections ; but to humble ones self before god and be submissive to him ; and not say ; here is the lord , viz : the voyce of the holy trinity , out of gods heart , sounding ; no , that we will not grant to this authour : he should continue in the harmony , and hear what kind of note the lord , in the tang of the harmony , bringeth forth in the creature ; as the lord soundeth . 130. and though it had been at the best , that likely , the glimps of the holy spirit , had permitted it self in his harmony of his tone , to be heard ; yet he should say : lord * i am an unprofitable servant : thou dost what thou wilt . 131. not say , i will , and shall , speak to you , out of gods heart , out of the voyce of the holy trinity , that , hath no angel or prophet done ; but they have all of them only said ; that the lord had laid his word in them , to make known to them the word of the lord : for the prophet saith only , thus saith the lord ; he accounteth himself only an instrument , to whom is commanded what he shall speak . 132. he saith not , i am the woman , the bride of the voyce of god , i will speak in and out of gods heart ; my sound is gods voyce , but he beareth gods sound , in his own humane voyce , and the spirit of god soundeth only in the humane voyce when and how he will ; which man should not assume to himself as his proper own ; but stand before him in fear and trembling ; and lend his humane voyce for an instrument . not say , i have aforehand apprehended what the spirit of god will speak , unlesse he have an expresse command by word of mouth . 133. the name jesus which in the humanity is also become christ , that standeth within in the holy trinity ; it standeth in its own principle in the birth or geniture of the holy trinity , and not in the power or authority of the creature . 134. yet christ saith , † if i witnesse concerning my self , my witnesse is nothing ; but it is my father in me that witnesseth concerning me * that i am come forth from god : i am proceeded forth from god and come into the world ; again i leave the world and goe to the father . 135. he saith not ; i , that is , in my humane self-hood ; am the voyce of god : i speak as god , in and with god , but he said † the words which i speak are the fathers who dwelleth in me , that is in the humane self-hood ; i doe as the father commandeth me. 136. men should alwayes distinguish the humanity and the deity , and the humane will from gods will : for , no man can attain gods mind or sence , thoughts , and will , in self-hood ; man seeth after or behind the spirit of god ; even moses * could not see gods face or countenance , he must see after , or † behind him ; when he did see him , he saw but the lords track or footsteps ; how then will this man , speak in , with and through god ; and though the lord do speak through him , yet he knoweth it not till he see and know his footsteps . 137. it is therefore a vain enterprise or rashnesse , which , beside is not sufficiently grounded , it is only intricate confusion ; he will not be nature , and yet in man there can be no divine knowledge without nature . 138. nature is gods revelation or manifestation ; the humane spirit is , or is from , the eternall nature , understand the soul ; and the outward spirit is , or is from , the outward nature ; and yet they are not two spirits , but they stand in one another in three degrees , after the kind of the three principles . 139. and yet all three are only the out-spoken or expressed word of god ; the speaking remaineth eternally dwelling in it selfe ; this expressed or out-spoken word , may give it self up into love and anger ; both are therein , it can alter or change it self in the source or quality : * but the speaking word , which dwelleth in it self in the out-spoken or expressed ; can not alter it self ; for it standeth in the eternall birth or geniture : it is generated , and is become continually generated from eternity in eternity . 140. man hath it not in self-hood , but in the free resignation god becometh generated in him : man hath originall , god hath none ; god is as to man , as a nothing , man is the nothings somewhat , therefore now the somewhat can not comprehend the nothing . 141. therefore beware dear brethren , make not gods dear redeemed children to erre , and to become their own self-idol-gods , it is an abomination in the presence of god. 142. we are indeed his beloved children , but begotten out of the somwhat , we are not the nothing without or besides all source or quality and nature ; let every one feel in his bosome , and consider what he is , and not think that he is wholly like god , or god himself . 143. we are indeed the manifestation of god : viz : the instrument of his harmony : we are his pipe through which he pipeth ; now there are three sorts of pipers in us , which pipe in the pipe ; viz : the three sorts of properties , of the spirit of life , out of all the three principles . 144. when now , will the pipe know , when gods love-will , will pipe , or when his anger-will , will pipe ? must it not as a pipe give the mercury to good and evill ? it findeth it indeed when gods love-will pipeth ; but before-hand it knoweth it not . 145. thus this † authour should not say ; he can pipe out of the sound of the holy trinity , for we understand his sound that the tang soundeth out of his self-hood , not out of gods love voyce ; while himself will be the piper , we hear his tone only as a humane tone ; christ will not receive the honour in the self-hood , therefore , much lesse doth it become us . 146. secondly : that the * authour saith ; god hath created all heavenly and earthly creatures in christ ; this hath no ground ; it is very erroneous and ill applyed ; therefore it shall be here better explained and given forth for the better understanding of the reader : that he may know , how to speak distinctly concerning christ , and concerning the eternall word of god. 147. it is not set down for a reproach to the authour , but for a direction to the reader of his writings , that he may not be lead astray in his writings : moreover only out of a true christian love desire towards all that love god ; also not thereby to lift up my selfe , and to flye aloft over this author ; but to give forth that understanding that god hath given me out of grace , written for good friends upon their frequent desires and importunity . 148. thirdly , that the authour mentioneth , that he will speak and act through and out of the omnisciency ; that a very childe may well understand what he meaneth thereby ; and that he is not omniscient , else he had known that i would better explain it : he hath no more in his knowledge than a creature hath ; but if he hath that which he boasteth of ; then let him tell what shall be done to morrow and next day ; and what shall be done at all times to the end of the world. 149. it is written in the evangelists * that the son of man according to his assumed humanity , † knoweth not the end of the world , and that this knowledge is only in god , how then will this man be omniscient ? 150. and though he should say , he will know it in christ ; yet i say , no : he must see after or behinde the spirit of christ which is omniscient , what and when that will know in him . 151. * he is not a knower of every thing : therefore he is not sufficiently grounded , but is as a mixt confusion ; he sets himself wrongfully in the seat of god , for he liveth yet in evill and good , and is mortall , which time will shew forth . 152. fourthly , but that he also saith , he will answer out of all the holy members [ of christs body ] : they are almost all against him in their gifts ; how then will he speak out of their spirit ? it is a vile confusion ; he hath not all mens gifts , but only his own . 153. i am also a member of christ ; but do not see that he answereth out of me : in deed he hath borrowed from me , but he answers not out of my mind thoughts or apprehension ; i would he would let his borrowing alone , and did not make confusion in my gifts , that he might there by boast himself ; it would become him better . 154. fifthly , though indeed he saith ; † he will do this for the salvation sake of all the faithfull beleevers ; yet it is not enough perceptible to me , that he seeketh such a thing only , seeing he sets himself in christs seat , and somewhat else may lye behind [ the green leaf ] . 155. seeing * he saith ; god hath brought forth to light all things , whether they be heavenly or earthly , in christ ; and cloatheth himselfe wholly , in christs might and omniscience ; therefore it is very considerable to me ; especially seeing he ascribes immortality to himself , that i should therefore follow and observe christs words , viz : if any should come and say he is christ , we should not beleeve it , till he demonstrate it in power . 156. sixthly , also , if he be the omnisciency of the holy trinity , he needs no litterall testimony or demonstration , he may shew his omniscience , in divine power , as christ did ; and then i may better comply with him therein . 157. seaventhly ; but that † he saith ; god was not manifested or revealed , in the first adam ; he first manifested himself in christ with the deity in the humane property : and so casts away wholly , the first created man in his nature ; and bringeth a totall new and other man forth out of christ , which is not at all the first , which is wholly wrong and erroneous , and he should demonstrate it by the * holy scripture , or else we will not grant it to this new bride . 158. for although the first man fell wholly into sinne as to body and soul ; yet we should consider what sinne is ; viz : this is sinne , that he departed or went out from the order or ordinance , wherein god created him . 159. he went out of the free resignation , in which the name jesus in the divine light was manifested in him , and manifested in the flesh , the anger of god : so that it began to qualifie or operate , and took in wholly the life in the flesh of the three principles ; for , the souls will went forth from the resignation , from the jehova or jesus , and so the substance also disappeared , wherein jehova was . 160. thus the outward earthly body became accursed , that is , the through-pressing power jehova , which before made paradise in the flesh , that departed from the flesh into it self ; and so came the death and dying into the flesh . 161. for , the eternall life , stood in jehova , viz : in the name jesu , wherein man was foreseen before the time of the world , that it would manifest it self again in the humane soul , and make the disappeared image of the divine substantiality , living again , and receive that into it self , and would be the christ , therein , else it must follow , that the sinfull soul , were become wholly rejected or cast away . 162. if the originall of the regenerate man were wholly strange , what would become of job's word , where he saith , * i shall see god in this my flesh : and my eyes , and not a stranger , shall see him . 163. no strange man it is , that shall arise from the dead , but only that which god created , in adam , in his image , in which god himself took mercy and compassion on him again , and for that purpose moved the name jesus in the humane property , which assumed the womans seed on him , and therein quenched the anger of god in the soul , in the fathers property , with heavenly bloud , and became † a pestilence to the devils poyson in the soulish property , and a sting of death to death , so that death must dye in his death . 164. for jesus , with the christ , brought the life out of death and anger ; it is written , * he is made unto us righteousnesse and redemption ; understand , the christ , but he which hath been from eternity , in eternall full or equall omnipotency , and the creation of all things , he cannot be made to be righteousnesse , for he is himself the creator , but this christ , is out of jesu , or jehova , whose out-going is from eternity , become in our flesh , made to be righteousnesse and redemption from the anger of god. 165. now , that which is made , beginneth it self in the making ; indeed out of the eternall ; for the soul hath introduced it self into time , viz : into self-hood , but christ , who out of the eternity out of the jesu , became born in the humane property , he brought it again into himselfe into the eternity out of the time , viz : forth out of the corrupt or perished source or quality of the mercury . 166. christ was not in the person from eternity , but in the power in the name jesu , he was from eternity in the same co-equall substance with god ; and † this strange bride shall not perswade us that god was not manifested in adam : indeed not in christ but in jesu , whose exit was from eternity . 167. the soul went forth out of jesu , into own selfe-will , but god took mercy and compassion on it , and promised yet once to move himselfe in man , with the name jesu : and in man to generate the christ out of gods and mans substance . 168. not out of sinfull flesh from the outward world , but out of the divine flesh , which in adam , when he entred into the outward earthly , disappeared and dyed ; so that the outward only hung to him . 169. for , in the outward flesh , was the death ; in that should christ break death in peeces , and new generate in him , the whole man , as god created him : not introduce a strange one , but to † heal the broken reed . 170. as a grain of seed is sown into the earth , out of which a fair stalk groweth ; with many fruits , where the essence of the grain , giveth forth that stalk , and the † shell or husk only dyeth ; so also in man the husk of sinne only dyeth ; the humane essence in the name jesus in the christ , which became manifested in man , becometh that very christ , not the king or the stock , but a little twig or branch out of that very stock . 171. therefore this man cannot perswade us , except he demonstrate it to us , that christ the expresse image of god , out of the stock of the love his mother , was generated from eternity , and was an expresse image of god. 172. but in this he was the expresse image of god from eternity , viz : in the figure of man , in which figure , god created man with beginning and creature , there the image of the similitude , became known in god ; and even in the name jesu ; which in this looking-glasse of the expresse image in the power of jesus would become a christ . 173. the life of christ , began it self with the second moving , when god moved himself according to his heart , in the humane property ; in the eternall seen similitude of god , in the jesus , and gat the name of christ : as a saviour or healer of the sore : and not from eternity . 174. for , the similitude of god , which was seen in gods wisdome from eternity , and known in the jehova , wherein god created man , that was before the times of the world , without life and substance , and was only a looking-glasse of the image , wherein god saw himself , how he might be in an image . 175. but when jehova moved himself in this image and similitude , then god manifested his life in this looking-glasse in humane property , then was christ conceived and generated or born : for , according to the humanity he is called christ , not according to the deity before all creatures . 176. according to the deity , he is called the eternall word of the father : for it is written , * the word became flesh ; not , christ became flesh ; christ is that simple servant of which god saith in esaiah , who is so simple as my servant : he became the servant of god , by whom god brake death in peeces , and destroyed hell. 177. this christ is ascended up to heaven ; † and sitteth at the right hand of god , as a prince of god , and beareth the eternall name of god , which is there called jesus or jehova . 178. he is the * high priest that offereth the sacrifice of righteousnesse , which availeth before god ; but he that offereth , offereth to him , whom he would attone or reconcile ; but if he himself be the creator , he cannot also be the attonement or reconciliation , but he is † the mediatour between god and man , for god hath set him up to be a throne of grace ; but he that is set up , is not the throne it self , but he bringeth his gift , viz : the prize or spoil which he had gotten in the battle of gods anger , to the throne . 179. there say i , man was not at first created in christ , as this * author will have it , but the second time he is become generated in christ ; the name christ was in the name jesus , in which man was created , whose out-going was from eternity . 180. they are indeed one , but the authour bringeth forth strange matters under it ; a man cannot admit , that he should fold up all creatures in the name of christ , and will have the redemption of all creatures in the name of christ . 181. it looks very strangely and yet a man may well see what he meaneth thereby : viz : that he would be the very one only christ that men are to hear , as the word of god whereas yet , when he is at best , he is scarce a little twigg or branch on that tree ; not the mother it selfe , which hath generated and will generate ; i put not my trust in him ; but in the first christ , who in jesus became a christ , whose twig or branch i desire to be . 182. christ was hidden in jesu , and all powers of the wisdom lay in the hidden christ , which no angels tongue can expresse , that revealed it self first of all , when jehova that is jesus moved in the humanity , there was christ first manifested , in the first adam was jehova manifested , and in the second adam , christ , viz : † the treasure of the wisdome of god. 183. the first adam was created perfect in jehova , and to eternall life , viz : in the eternall natural ; but being the eternall naturall would not stand , then jehova manifested christ in the naturall life , that christ might generate and bring again the natural into perfection , thus christ hath with his birth or geniture , opened the treasures of wisdom that were in jehova . 184. yet christ was hidden in the treasure of wisdom ; but the wisdom was in jehova in the first adam manifest ; but not after that manner as the life breaketh the anger in peeces ; for it was not necessary , if adam had remained standing ; but when he fell , it was necessary that this form should become manifest . 185. even this form is called christ , and dwelleth in the jehova , for out of the jehova it is become manifested . therefore being jehova was manifest in adam , therefore was god manifested in him : else it would follow that jehova had created adam to sinne , that he might manifest the treasures of wisdome in him , which is not so ; for , god so farre as he is called god , can not will evill . 186. but if adam in his creation be wholly manifested in christ ; as this * authour sets it down : then with his entring into the humanity , nothing new was performed : the crusher or bruiser of the serpent was first manifested in the body or womb of mary : adam needed him not before the fall , but after the fall he needed that . 187. this crusher or bruiser of the serpent , was christ and no other , he was generated out of iehova , that is , out of iesu , out from eternity but in the humanity : after the fall from eternity , he was in gods word , viz : in gods voyce , and in no image manifested , as this * author writeth ; but after the fall he became manifested in the flesh , then he was called christ , as viz : a breaker through of death . 188. for from eternity was no death , but only a fire-dying , in which , out of the dying , the holy life originateth : but with sinne it entered into the world into the flesh ; with the curse death began in the world : with christ , the eternall life came again ; for he brake death in peeces , and therefore he is called christ ; and not in the creation . 189. in christ , there is nothing created , but in his power in the speaking word , all is created , in which his name is called iehova . 190. in christ man is new born or regenerated , but not created into the image : therefore this † author erreth where he speaketh of the mother love of god. 191. iehova is the generator of the love , and iesus is iehova who generateth the love ; and christ is become generated out of the love ; in the humanity : for he was no christ from eternity , but only the love in iehova in iesu . 192. sinne caused iehova , that he gave us the christ out of the love : for in the eternity will be no christ , but * iehova , all in all , the whole humane tree in iehova . 193. not that the person of christ will cease to be ; only the killing or mortifying of sinne , in which iehova is called christ , is then ceased : the creature remaineth ; but christ is then the eternall high-priest in all , and the creature of christ , a king of men. 194. now may the reader ask , what is the strife or controversie in this place ? it is this . the † author saith . 12. christ was the image of god , and was generated out of the woman or wife of god , viz : out of the divine voyce and mother of the love from eternity , to gods expresse image . and that god hath visibly made and created , adam , and all heavenly and earthly creatures in this christ . 13. that god hath been manifested only in christ , and not in adam , that adam was created and manifested in christ ; and that in christ was only manifested the treasure of wisdome ; and accordingly he hath not at all manifested himself to adam in the first creation ; that adam had no divine knowledge , but should have been obedient in christ ; which he was not , but let the serpent betray or deceive him , and so he followed the devill , and perished in sinne with soul and body . 14. that then christ after this fall manifested himself in him , and became a man , and new generated the humanity , in all whatsoever it was inwardly and outwardly ; and made it wholly to be christ and god , so that this man christ , was in all things or substances , like god the holy trinity , in power and substance . 15. and that all men who beleeve on this christ , do become all like this one only christ : that they instantly dye away as to nature , and they become in soul and body this one onely christ , who is indeed god and man in one onely person . 16. and like the holy trinity , in will , knowledge , power or vertue , and substance , and in all divine properties ; eternal , unchangeable , immortal ; perfect , without any one sinful thought : as we are to be , and must be , eternally . 17. and in that regard ; that , he in christ is wholly perfect and immortall ; and is changed from death to the eternall life in christ , in and to all that , whatsoever man inwardly and outwardly is and doth , as to conversation words and works . and thereby * denyeth the mortality , and the resurrection of the dead ; being he saith , that he hath wholly put on the eternall perfect life , inwardly and outwardly ; and that he is no more what he was after mans fall : it is only altogether christ in him . 19. therefore he holdeth himselfe to be wholly like god the eternall one only substance in all things , in knowledge will and deed , &c. 195. this is the whole summe of his doctrine in all † his writings . 196. here followeth * my answer very briefly upon this . 197. man was not from eternity ; only he was a shaddow of an image , after the manner as god hath known all things from eternity in his wisdome ; he was in the wisdome without image , not particularly in one place alone , but every where all over known by the spirit of god in the wisdome . 198. mans life also was not a form , but a mystery of the generating of the holy trinity ; viz : in the out-breathed longing delight or lust ; which from eternity in eternity , impresseth it selfe in the desire to the eternall nature : which form is the eternall fiat in the out-speaking or out-breathing of the free-lust or longing delight , viz : of the nothing . 199. the nothing is god , who introduceth himself with the free-lust or longing delight , of the nothing , into desire ; for in the † nothing is an eternall will to manifestation or revelation ; which no creature angell or man can sathom or search out , that very will manifesteth it self with the eternall lust or longing-delight , through the desire in trinity . 200. the will in the free-lust or longing , is called god , for it is free from the desire ; in the desire the will generateth , viz : in the impression of the desire ; three properties , viz : darknesse , fire , light ; in which generating the eternall voyce existeth , which the will of the free-lust or longing carryeth along with it . 201. this voyce is gods word , viz : the † first born , without and before all creatures ; through which voyce , the will in the impression , generateth the darknesse and anguish , as also perceptibility and feeling , viz : the eternall nature : which standeth in a spirituall sulphur mercury and sal , viz : a similitude and out breathed substance of the voyce of the eternall will of the abysse , viz : of god. 202. the voyce in the eternall will which is a spirit , is , resonant , or such a thing as will sound , viz : a possibility of a sound , but in it self it is still quiet or silent ; and the properties of the impression , viz : of nature ; are the voyce of the wills instrument , through which , gods voyce manifesteth it self . 203. for the properties have also the properties of the voyce as a lute or other musicall instrument , hath the tang in it self , yet there must be a motion or else it ringeth not . 204. thus , the eternall will-spirit , to the voyce of the eternall sound , is the lute player , or manifester of the tang , in nature ; viz : in the seaven properties of the generating of the eternall nature ; as in the book of the threefold life , also in the book of the signature , and other books of mine * is written very expresly at large . 205. now , out of this voyce of the eternall nature , which the spirit of god with the eternall sound or word of the eternall will , moveth , and maketh to be generating or sounding , are all eternall spirits , as angels and souls of men originated , viz : out of the center of the eternall nature , out of which the dark-fire-and light-world take their originall from eternity , out of which , joy and sorrow , pain and source or torment , originate , each in its property in the generating of the seaven properties of all substances or things . 206. and in this place , where the eternall sound or divine voyce through the free-will of the abysse becometh alwayes continually generated : originateth the highly dear name jehova , as an a. o. v. being the character of the holy trinity , which with the right forme standeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah . 207. the a is the eternall beginning or manifestation of the nothing , viz : of the abysse , and maketh in it self an , that is , beginning and spirit , and with the lust or longing closeth in it self the o , that is the center of the deity , and standeth between a and v ; and v is the spirits character , which in the out-going from the a and o is an s viz : a 🜂 fire of the light-flame , and standeth with its right character and word , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is esch , by which the hebrews , with such a word , as there standeth , understand , viz : the understanding spirit , which generateth it self , and eternally goeth forth out of the a and o , and hath in it self , the fire and light. 208. viz : the property of the free-lust or longing without source or torment , and the property of nature , in all the seaven formes of the generating , viz : a fire and light-flame , which in all things , whether it be in darknesse , viz : in the cold of the impression , or in the sulphur to the fire , or in the fire , in every thing of any property , can be , as it will. 209. in this place ; the eternall voyce , where the fire in the desire of the impression , and the light in the free-lust or longing , viz : in the will to manifestation , eternally generateth it self through the fire ; the dear name jesus originateth it self , and is , the humility , or love , viz : the lights desire or property , in the divine voyce in the eternall sound , viz : an eternall lust-longing , or power of the deity . 210. in this birth or geniture , now there is no other originating of any other spirit at all , neither can there any other similitude or image more at all be generated out of this holinesse or voyce of god : for god said to moses , * thou shalt make to thy self no similitude of a god , for nothing can be like him : he hath also created or generated no image in himself , that could be like , comparable , or consormable , to this jehova in trinity . 211. for , he is one only spirit , and is in all things or substances , how he will ; he is the potentiality of all things . 212. he hath generated no expresse image from eternity , in the mother of the love , as this † authour conceiteth , but in his voyce , viz : in the eternall word , were all things , which the word through the impression or generating of the eternall nature and properties hath manifested , and through the impression which is the fiat , hath created them , and in the desire of the fiat , introduced them into substance . 213. there was no christ here , in which the sound or voyce of god , hath manifested all things ; but his out-breathing of the will in the voyce , was the eternall wisdome , viz : the glance of his glory , which god out of his voyce , eternally generated , in which the spirit of god hath seen all things from eternity , and through the impression of the desire in verbo fiat , in the word fiat , created . 214. not in the holy trinity in jehova , but with the will of jehova , viz : with the voyce of the word in the impression of nature , which in the eternity is only a spirit : but with the moving of god , in the beginning of the creation of this world , is in the spirit become a substance , viz : an own self principle . 215. man is not become created and manifested in christ , without the divine manifestation in him , christ was yet in jehova viz : hidden in jesu in the out-speaking word , as a power of the deity . 216. jehova , that is , god , hath moved himself , in the jesu , viz ; in the lust or longing of the eternall desire , viz : with gods heart , and generated and manifested christ in the humanity , as a treasure of divine power and wisdome . 217. for mary said to the angel gabriel , to the prince of gods wonders , when he brought her the message , that she should be impregnate or conceive with child : * how should that come to passe , for i have known no man ? the angel said , the holy spirit will come upon thee ; and the power of the most high , will overshadow thee , † thou shalt be impregnate with child and generate or beare a sonne , whose name thou shalt call jesvs , he will be great , and be called the sonne of the most high , whose out-going hath been from eternity . 218. this was the originall of christ , in the eternall word , in the power of the most high of all , which hath moved it self , and out of and in the jesu , viz : in the desire of the divine love , generated the christ , viz : the champion in the battle between gods love and anger : not so , as that the power of christ was not from eternity in the word : it was indeed , but not manifested in such a property , as a breaker of death in pieces . 219. god generated to himself , the breaker of death in peeces out of the fountain of his self hood : for in the creation there was no death , so there was also no breaker of death in peeces , * with sinne came death into the world , and through the breaker in pieces of death , it came out of the world again . 220. in adam was jehova ; the great all being all-substantiall god , manifested , but not in the forme of the breaker of death , but in the power of his spirit according to love and anger , according to the property of the fiat , viz : through the glimps of the tincture of the fire and light ; as an expresse image of god. 221. adam , was not god himself , he was not created in the trinity in jehova , as a self-subsisting god ; as this * without writeth , he was made an expresse image of god in christ , visible and manifest but without divine knowledge : and that god first manifested the treasure of this wisdome in adam : when christ became man ? 222. no! god , created adam to the eternall life in paradise , with paradisicall source or quality and perfection ; he forbade him to eate of the source or quality evill and good ; he created a perfect expresse image , in the looking-glasse of the eternall seen image without substance ; the power jehova , viz : gods , the fathers love , throughly enlightened him , as the sun through-enlighteneth the whole world. 223. the divine sun shone through and through adam in his heavenly substantiality , viz : in the pure element : and outwardly the outward sun enlightened him , neither heat nor cold , touched him , for he stood in equall harmony or accord in them : the pure element held the four elements swallowed up and captive in it self , as the day the night ; and this man shall not perswade me , that god was not manifested in adam , he is indeed manifested in all things , but according to every things property . 224. in the property , as adam was created , god was manifested in him , but when he manifested the center of the anger in him , then god put enmity against the evill and manifested the serpent crusher or bruiser in man , which before , without sinne , was hidden in gods power , and was in the divine vnity in the love of god , in jesu : thus this crusher or bruiser of the serpent became set as a mark or limit to man , into which he should turn in his desire . 225. not that man should become the jesus , or a god , but that we should carry our faith into him , and in our desire receive into us the christ , who hath broken death in pieces , that he may make our soul and the faded image in adam , living the divine life , in himself . 226. for , in jesu , the eternall sun shineth forth through the christ : jesus is jehova , that is god ; and christ is the mediatour between gods love and anger . 227. to christ is all power given from jehova , or jesus : jesus hath given the divine power to christ , not that christ should bear the power or authority to or for himself , but god who is a spirit , he useth the christ for an instrument , whereby he takes away the power and authority , from the anger : jesus is the power or vertue of christ , which giveth the christ the power or authority : for * in own self authority , christ did nothing upon earth ; for he said at the crosse when the jewes hung him upon it ; † father forgive them , for they know not what they do . 228. and when he raised lazarus up , he said , * father hear me ; yet i know that thou hearest me alwayes . and david said in spirit : † he hath set the lord before him , therefore shall irest secure ; there he meaneth christ , that he had set before him the jesus or jehova , wherein christ resteth . 229. now christ is a regeneratour or restorer of that which is lost ; he is not come for the sake of the earthly man ; that he should keep that in its dominion , but that he might regenerate , that , in adam , which when he awakened to sinne , disappeared and dyed ; concerning which god saith , * that day thou wilt eate of the tree of good and evill , thou shalt dye the death ; he dyed to the divine world , and awakened to the outward-world , viz : to the sinne-house , full of misery and ever dying source or quality . 230. he would not generate the sinne-life , anew ; for he dyed away in his body of our sinnes-life ( which in the regiment or dominion of the four elements , was existed with the sinne in adam ) and brought our true life of the pure element aloft again ; his death was our life ; the four elements held us captive in the anger , but he brought our life of the four elements through death forth in the element again , and made for us in the humane life , a path or way , to heaven again . 231. now we must follow after him , and also dye away from the life of the four elements aforehand ; yet first of all receive christ in us , who introduceth us through the death of our dying , into his way or path , through death into the pure element . 232. this outward visible body , cannot inherite the element of god , unlesse he break that in pieces aforehand ; but if we have put on christ in the faiths desire ; he introduceth our lifes essence into himself into his mystery , viz : into his rest in the grave . 233. concerning which david saith , † he should rest secure ; for the lord was set before him in christ , in whose protection he rested in christ , viz : in the limit or mark of the covenant , in the looking-glasse of christ , which god set before him , in the covenant of the circumcision , and in the sacrifices , as if christ were therein ; for he had promised christ therein , till the fullfilling in the flesh , came . 234. therefore shall not this * authour perswade us , that the earthly man in sinne without the breaking of the outward life , doth wholly put on christ , inwardly and outwardly ; and that the sinfull outward nature , when man entereth into repentance , doth wholly dye , and christ alone awake or arise , and become generated inwardly and outwardly in man. 235. no! christ is come to heal the soar which adam made , when he instantly dyed to the kingdome of heaven , in the sinne-bit , viz : to awaken or raise up , the inward man which disappeared in adam , and new generate it in him in his power ; and introduce , the poore soul again into a divine will , and give it the noble jewell of the holy spirit again . 236. and continually crush or bruise the head of the anger and falshood of the old serpent , dwelling with its will in the outward flesh also continually slay the earthly will , till the earthly adam dye , altogether consume , and enter into its mystery in which god created it , to the judgment of god , there shall that give its mystery to the * . outward image again , viz : the third principle , and the whole man , as god created him in adam , shall stand forth in christs property and power again : and live again in jehova's light and power . 237. for , when christ hath finished all , * then shall he deliver up the kingdome in the regeneration , to his father again , † and god shall be all in all ; as he was before the times of the world. 238. the * authour erreth in this , that he conceiteth , that the man who turneth himself to christ wholly puts on christ inwardly and outwardly ; and becometh wholly christ ; and that the nature of the properties dyeth away : there is no ground for this : christs flesh became conceived in the power of the holy spirit in maryes essence ; but our evill flesh , we receive from adams sinfull male or masculine seed , in the power or vertue of the two tinctures of the man and of the woman . 239. christ saith ; † that which is born of flesh , is flesh ; but that which is born of the spirit , that is spirit ; * flesh and bloud shall not inherit the kingdome of heaven ; † the spirit is the life , the flesh profiteth nothing , it shall putrifie or rot and enter into its first substance . 240. the spirituall man , according to the kingdome of god , which dyed in adam , but in the repentant sinner is regenerated in christ , that dwelleth in heaven , as st. paul saith , * our conversation is in heaven , from whence we expect the saviour christ , † who is the life . 241. his mystery , wherein the earthly flesh of sinne dwelleth , that passeth into the beginning , and expecteth the saviour jesus christ , to the resurrection and restoration into life . this is my apprehension , and knowledge . 242. i say rot , that a man in this flesh is perfect , and doth put on christ outwardly ; but the mystery , viz : the quintessence putteth on christ to the resurrection of the dead : and the soul in the heavenly substantiality according to christs true heavenly corporeity , awakeneth or ariseth as to its substance which it had , but dyed in adam . 243. christ giveth us his * body to eate , and his bloud to drink , but not to the man of sinne , but to the man in christ new born to life , viz : that from the divine worlds substance , to the paradisicall man , which hath a heavenly mouth to partake with . 244. for , christ dwelleth in heaven , and feedeth us with his body and bloud in the heaven ; this heaven is in man , and not in the four elements as to their operation ; but in the pure element , christ feedeth the body of his similitude , viz : the soul and the heavenly part in the new born man. 245. adam eateth of the four elements , and is fed with evill and good ; adam the outward flesh man , sinneth ; the inward man willeth not the sinne : therefore saith paul , * now if i sinne , it is not i that doe it , but it is the sinfull desire which dwelleth in the flesh : now therefore with my mind i serve god , and with the flesh , the law of sinne ; for i doe that which i would not ; but if i now doe it , it is not i that do it , but sinne in the flesh . 246. therefore , let the christian reader that loveth truth , be warned , according to my very good bounden duty and love-will , not to esteem himself perfect , and to set himself in the omnipotent power or vertue of god ; in the omniscience , and to say , he is without sinne and cannot sinne . 247. o , alasse , the poor captive soul in sinfull flesh , can dayly sinne ; for * the righteous falleth seaven times a day ; also , † before thee no living man is righteous , if thou wilt impute sinne ; * and he that saith he hath no sinne , is a lyar , saith saint john. 248. † this authour , erreth in almost all the highest articles of faith , i therefore admonish you all , wisely to consider ; pray to god for understanding , and continue in true resignation and humility before god ; and continually pray to god according to the doctrine of christ : * forgive us our sinnes . 249. † this man will be without guilt or fault : he saith , he is dead in christ to the guiltinesse ; and if it were at the best with him , yet there lyeth the guilt still in adams sinfull flesh ; which according to christs doctrine , shall not , may not , can not , inherit the kingdome of heaven : * not the husk of sinne , but the mysterie , shall remain for ever . thus is the true understanding upon the text , 1 timothy . 3. 16. sufficiently explained already ; also the expositors erroneous meaning discovered : but yet i will set down his own words here following for the reader to ponder . the second text. 1 tim. 3. 16. the mysterie of godlinesse is apparently great ; god is manifested in the flesh first in adam . the * explainers exposition . 1. which text as also the whole epistle and all writings of the holy apostles and prophets , when they illustrate and speak of the apparent revelation and great mystery of god , can or may no way with truth be understood , applyed , or signified , concerning the first created adam . 2. seeing god , in and with this holy name , the whole holy trinity , the whole divine fullnesse , from the least to the greatest , with his holy , divine , saving , apparent revealed , great mystery , was not at all manifested in adam before the fall ; or appeared in him ; much lesse with his divine fullnesse , hath wrought livingly powerfully and actively , in him , or dwelt or been implanted : but once and only in christ the first born of god before all creatures . 3. which revealed great mistery , with the whole divine fullnesse , afterwards in its appointed time , in the assuming of our humane body , and soul , flesh and bloud , in the flesh of christ became knowne and manifested ; whence * this text , according to your scripture signification , in eternity cannot be severed ; or the † first , secluded from the created adam , but the second viz : the justification in the spirit , following according to your meaning , is to be understood only in christ : but * both belong only and alone to the regeneration of christ , and of all his holy members in the flesh . 4. as indeed according to your visible explanation , in the letter , not only the flesh of the created adam , but the whole person body and soul , the totall soul-man which is created in the naturall life ; hath sinned , and through the fall come into eternall perdition . 5. whence the justification and regeneration through god , the lord ; who is the spirit in christ , yea christ the highly praised god himself , is appropriated to all the faithfull and elect new creatures , and imaged or represented and united in the faith. 6. through which highly praised triune god christ jesus , the expresse image of the totall holy perfect divine triunity , all elect , rightly , beleeving , in with and through himself , are glorified in his expresse image , and brought from one glory to another ; as by him the lord , and triune god himself , who is the lord the spirit . 7. as , really , the justification cannot be applyed and explained concerning god and christ , without the regeneration and union of body and soul , of the whole humane visible and palpable person , who is the eternal righteousness it self ; but concerning the converted and redeemed whole humane person in one body , concerning body and soul , and not concerning the flesh alone , which without soul and the inbreathed breath of god , is nothing but dust and ashes , according to the testimony of scripture in many places and texts . thus far esaiah stiefel . * my answer upon this . 1. let the christian reader but look this author rightly into his heart : and consider what he seeks under this description : where he saith , god hath created all things in christ , as also created and made man visible in him : but wholly without divine manifestation and knowledge ; so that god with his mystery in the least was not manifested in adam : whereas yet the spirit of god did breath into him the living breath : whence man became a living soul. 2. also how this authour speaks quite against himselfe ; for he acknowledgeth in many places ; that god did breath into man a powerfull living spirit-life , out of the divine understanding and mouth ; in which man was the image of god. 3. now if the spirit of god did breath into him his breath , viz : the living understanding soul , how then was not god manifested in man ? but he must do it for another cause , that thereby he might give forth or professe himself wholly & altogether to be god : for he sets it down thus , that god created and made adam visible in christ and not further manifested himself in adam , but only in christ ; and so created adam onely to and for the naturall life , and he understandeth properly under it , only that he should or must fall : for if he had no divine knowledge and if god had never been manifested in him , then the devill might easily have got the game of him . 4. this * authour understandeth it thus ; that god might have cause to bring forth the hidden treasure of the divine wisdome the second time in christ , and manifest himself in christ in the humane property ; and new regenerate man totally in the treasure of his divine wisdome , so that man is wholly christ ; out of which he frameth to himself such a thought , that he himself is christ . 5. and this must help him to it , and be the ground and corner stone thereof ; that god did create and make man visible the first time in christ ; and is now the second time wholly new generated in christ . 6. from this now it followeth , seeing christ manifested himself the second time in the flesh , and manifested the soul and body of man in him , with the whole fullnesse of the deity : that man is totally god and christ : and so † he cannot fail of his purpose . 7. for , if , in christ , he be come to be visible , as to this world in adam , and that christ as god , the second time manifest himself wholly in him , with the fulnesse of the deity inwardly and outwardly in the totall humane property , so that god and man is totally one , then it cannot fail him , but that ; man must be god. 8 , now understand this authours confusednesse or intricacy ; first he saith , god created and made man manifest in his image , that is , in christs eternall image : which is the authours corner-stone , but altogether erroneous and not right : christ in jehova in iesu from eternity , was no image of the deity , and even no christ : the first begotten or born of the father before all creatures from eternity , is gods heart , voyce , word or manifestation of the divine mouth ; the scripture understandeth no other image . 9. the man adam , became not created and manifested in christs image , but in his own image , which god had seen from eternity in his wisdome in the out-spoken word : he can shew us no other . 10. god created man in his image , and to the image of god ; it stands not written , of christ , but of god : to the image , he became created to substance : and in the image he became created in his own image from eternity known by the spirit of god. 11. not † to a god , but * to a similitude of god : as moses saith , god created man according to his similitude ; also let us make man a similitude according to us , that the spirit of god may behold it self in a similitude ; and might melodise with himself . 12. and therefore he breathed into him , the breath , out of his sound of all his substance , out of all the three principles , viz : a tang and voyce of his instrument , viz : a harmony of god , upon which the spirit of god would melodise , and take pleasure in the tang of the out-spoken mercury or word in the humane sound , and with this instrument govern all whatsoever is and liveth in the world , and so manifest himself in this humane sound in mans voyce ; and ride upon the wings of mans spirit ; as david saith † the lord rideth upon the wings of the wind. 13. in this respect his corner-stone upon which he buildeth is erroneous , and not rightly understood . if adam had continued in gods harmony , there had needed no christ in man , for the power of the serpent crusher or bruiser , to be the christ , was hidden in the word of gods voyce , and manifested in no image . 14. god also took not his love to himself for a wife , in that he would generate an image to himself ; he himself generateth the love ; the love , is iesus or iehova : viz : the second principle or the second person in the deity . 15. when the fair harmony in adam became poysoned by the devill , so that the souls will-spirit , which should have been wholly resigned into gods love-voyce ; went forth out of gods harmony and tang into the harmony of the devil and all evill or malice , then the true divine lute-player departed from him : for adams spirit went out from him . 16. now if adam had been created and brought forth wholly in christs image and had been standing in the harmony of christ ; then were the image of eternity which god , ( as this * authour conceiteth ) generated in his love-mother from eternity in him , destroyed ; and had suffered it self to be overpowered by the devill , and then were the devill stronger than god , seeing he had destroyed christs image . 17 , o , how were it possible that any thing should perish that were brought forth onely and solely , out of the image and will of the love of god : then must god perish . 18. and though he would say , the body over-loaded or overswayed the soul , yet the soul was breathed into man out of the mouth of god out of the holy spirit : also it were much , that god would introduce an earthly man into the image of the holinesse of god , viz : into christ , who was generated in the voyce of the mother , of the love , from eternity out of god , ( as he saith , ) so he would indeed have had divine holy substance , which the debill had not been able to sift . 19. i beleeve we shall here leave the author to his conceit : and must say ; that god hath created man in his own image known of god , without substance into a substance and image , according to gods out-spoken and created substance : as moses saith ; * to be lord over all creatures upon the earth : we shall not dare to set him into the seat of the deity . 20. the omniscience of man , was never at all ; nor in eternity ever will be ; for indeed no throne angell is omniscient : but all is indeed under god and a work of his hands . 21. when god manifested himself in and with the serpent crusher or bruiser , he said , iohn 3. † none goeth to heaven but the son of man who is come from heaven , and who is in heaven . it is an empty or void point , which the authour mentioneth , that christ hath manifested himselfe in a totall pure virgin immaculate or without blemish , and sinne. 22. he said he was come from heaven , and not out of his image which perished : as this authour conceiteth , and yet became man , in maryes right humane essence . 23. of which this authour as is to be observed , in his omniscience and deity , knoweth nothing at all : o that he would learn before-hand the theosophick a. b. c. in the school of the holy spirit , e're he give himself forth , or professeth himself to be holy and omniscient , and were a while under gods harmony ; e're he would himself be gods lutenist . there is for certain a luciferian pride , under it . 24. observe , loving brother ; he cometh in christs name , and wholly in his person ; try him : christ is gone to heaven , this is but a confused man ; mary was the daughter of joachim and anna according to flesh soul and spirit , * shut up under the law of sinne , and under the fall of adam and eve. 25. but in her was the limit or mark of the covenant , which god had promised in paradise ; understand in the faded image of the heavenly substantiality ; in which adam dyed to the kingdom of heaven : that can receive no sinne , for the heaven of god is subjected under no sinne. 26. when lucifer perished in his creature , the heaven spewed him out from it self ; the true soul of adam , was the life in the heavenly substantiality ; but when the souls will , entred into the earthly substance , viz : into evill and good , into heat and cold , viz ; into the center of nature , after sutlety and cunning then faded his heavenly substance wherein gods light shone ; and gods light remained standing in its selfe in its principle . 27. this gods love-will lamented , that its similitude perished , and promised adam the crusher or bruiser of the serpent out of the seed of the woman : which had with the limit or mark of the covenant , here stuck or set it selfe in mary . 28. not in the sinfull flesh of mary , but in the faded image , which jesus , by his entrance , would move , and move himself in the limit or mark of the covenant , and open the christ , viz : a new life out of himself , and out of this limit or mark of the covenant , of promise , in the faded seed of mary . 29. so that the faded substance in the power of the moving of jesus , in that this jesus with his moving , moved the divine wisdome and hidden power in it , and gave this hidden seed for a life ; might become manifest , and in christ living again : who was god and man in one person ; to whom the outward kingdome of our flesh in the seed of mary hung . 30. wherein † he took upon him our sins and infirmities , upon his shoulders : and querched them with the bloud of the now present new-borne heavenly substantiality , with the true womans seed , and drowned the fierce wrath which became manifested in the center of nature in the soulish property together with the disobedient will , and introduced it again into gods will. 31. and in this , that god moved himselfe in the seed of mary , in the shut up hiddennesse of the humanity , and manifested himself with his love , and conceived christ in the faded or disappeared seed , viz : the eternall life in the still death , * therefore is mary become the blessed of all women . 32. for , that happened to none , that god had moved himself in their right seed , that dyed and disappeared in adam ; for here came the first image ; again , which adam was , in the creation ; and god now gave to this image , which could not stand but dyed , in adam , this serpent crusher or bruiser , out of jesus or jehova , for an assistant , that should help the soul to over-power the anger of god , and the devill . 33. jesus hath with this christ , which he manifested out of his moving in the seed of mary , and gave life to the seed ; not received the outward sinfull seed of mary into the deity ; so that god is become manifested in the outward seed of mary . 34. this proves it self in christs person , that he on earth , in form or shape , condition and outward conversation and flesh ; was like vs ; for the outward flesh was mortall : wherein he also slew death : he took only the inward seed , viz : the disappeared , which dyed in adam , wherein gods light shined . 35. and in the jesu , viz : in gods love and wisdome ; he manifested the divine power and strength ; wherewith he would overcome the anger of the father , and transmute or change it into the divine kingdome of joy. 36. but the soulish and outward fleshly seed of mary , wherein sinne was , hung to the inward disappeared seed , these mix not themselves , also they are not sundred : but as god dwelleth in the world , and yet the world is not god ; a principle severeth them ; and as god with his anger , dwelleth in the creature , and yet also in the hiddennesse , * with the love among the anger ; and yet , the anger receiveth not the love. 37. for , i can say , that god dwelleth with the love in the devil , but the devil cannot receive it , the love is his enemy , as the water is the fires enemy , and yet the fire dwelleth in the originall in the water ; so god dwelleth in all things , but the thing is not capable of his love , so also the earthly seed of mary , wherein sinne was , was not capable of the deity ; but it hung as another principle , to the inward seed in which god manifested himself . 38. the inner man which now became christ , that took our sinne upon it self , and hung the body , upon which he had laid mans sinne , on the crosse , as a curse of god : for there hung the first adam which god cursed for the sake of sinne ; on the crosse with the curse of sinne , and dyed to sinne on the crosse ; and in his dying he shed the bloud of the holy man in christ , into the mystery of the soul , and of the outward man wherein death was . 39. for , the holy bloud was conceived in the holy spirit , and was immortall , it was conceived in the water of the eternall life , in the tincture of gods light in his sweet love : and had resolved it self into , and appropriated it self with , the bloud of the disappeared image . 40. now when this bloud fell together , into death , then death † trembled before this holy eternall life ; the anger trembled , before the love , and fell in its poyson , and fierce wrath which held us captive , into its dying , according to the kinde of the fierce wrath . 41. and yet there is no dying , or ceasing , to be understood ; but it went in the terrour of the love , up in the divine kingdome of joy ; as a light becometh shining , out of an anxious hot source or quality , where all anxiety taketh an end. 42. the fierce wrath , which before was evill and angry , that was now the cause of the great fiery love and kingdome of ioy ; for nothing must passe away in man ; he must remain as god created him in adam ; but he must again be transmuted into that very image , into that very resigned will ; and be obedient to god. 43. for the scripture saith ; the son of god christ * became obedient to the father , even to the death on the tree of the crosse , so wholly must also our humane will be broken in christs death , and the anger in his bloud be transmuted into the love. 44. and that is it which david saith ; † thou wilt not let thy holy one see corruption , or consumption ; now when he shed his holy bloud , in the true image of god in christ ; then became the poyson of the anger in adams flesh soul and spirit , sanctified , and transmuted into love , and the devils den of robbery , wholly destroyed . 45. there enmity ceased , and god became immanuel man with god , and god with man , for here adams flesh became tinctured , & prepared for the resurrection : for death brake , in the eternall new-born life of christ out of jesu . 46. and here , the * gate of death , viz : the eternall darknesse in mans body and soul , became broken open ; and the † cherubine , with the sword , which , did cut off the humane life , from the light of nature , was taken away : and the fountain began to flow out of sion , viz : out of christs spring in the whole man , so that man could now henceforth drink of the water of the holy element , and eat ex verbo domini of the word of the lord. 47. thus now we are to consider our imitation of , or following after him ; we cannot say , that we can do , what god in jesu did through christ ; in breaking the way for us ; no we can not shed heavenly bloud ; and transmute the anger of god into love ; else if that were any way possible , then we must also as a curse be nailed to the crosse ; and though that should be , yet our inward man is not exalted into the degree of christ , to be wholly like him , 48 , for jesus , viz : the † totall fullnesse of the deity , dwelleth in christ without measure ; and in him viz : in his mother mary , was the limit or mark of the covenant which god blessed in paradise ; into that god looked , and through it , gods imagination entered in through the jewish sacrifices . 49. god brake death in peeces only through him , but we must introduce our imagination and desire into him , that our tinder of the faded image in him , may begin to glimmer or glow in the spirit and power of christ , which apprehendeth the true hunger of the right faith , wherewith , man through the glowing or glimmering tinder : which if it be sincere and earnest , at length becometh a shining light of god in jesus : can break the power of sinne in the flesh ; and keep it in subjection , as a churlish unruly evill dog , which can not altogether be freed from its malignity or malice , till it break wholly and altogether . 50. that the shell into which the devil hath introduced his imagination and had his den of robbery therein , be altogether dissipated that there be no more life therein ; and then so soon as the outward man dyeth , that the soul be freed of the evill beast , then it hath the open gate , in its beloved image , in which christ hath opened himself with the divine love-fire . 51. and then is the union already there , the bride cheereth her bridegroom , viz : the noble virgin in the love of christ , being awakened again , which taketh the soul , viz : its loving bridegroom and man or husband , into her arms of the divine desire ; and what is there done i have no pen to write it with , it is more than humane or natural to write that . 52. what gods love and sweetnesse is , which the converted man , if he enter into his father again , and acknowledge himself a swineheard , and bewayle his by past sinnes , and seeketh the fathers grace and favour , experienceth , when christ his bridegroom sets upon him the virgin-like garland or crown , where the pearl of the divine reception of grace at first becometh sown . 53. what joy the virgin hath when it obtaineth life again , and receiveth its bridegroom christ , how very amiably and blessedly it presents it self towards the soul ; and comprehendeth the soul , viz : its man or husband in its love : at which indeed soul and body tremble in joy. 54. which those only know , who have been guests in this place ; and this * authour who in the letter will be perfect , and new-born , only and meerly with a litteral skill and knowledge , it is likely hath yet never experienced , and scarce tasted the supper of christ . 55. seeing he is but a litteral saint and a contender , and moreover a high-minded despiser of the children of christ in their unlike gifts , and his holiness is confined meerly within the letter , and doth but talk historically , and hath not yet attained the spirit of christ to the revelation or manifestation thereof . 56. as his reproaches , and disgracefull writings , many whereof he hath sent abroad , sufficiently prove , that no true love-spirit is generated in him , and that it is not christ inwardly and outwardly , but adoms pride and state , together with a conceit or supposition , which perswadeth it selfe , that it is christ , and seduceth , the innocent hearts . 57. therefore i would have the reader christianly warned and in love , not to account himself holy perfect and immortall , for though likely it is so , that the prodigal lost son , cometh to the father , and that his father receiveth him again with joy , and putteth on him a new garment , and putteth the seal-ring in christs death , on to the hand of his soul. 58. yet is the garment only put on to the virgin , that it should , as a noble ministresse or maid of honour to its bridegroom the soul , draw the soul thereinto , that it may give its love thereinto , and continually break the head of the old serpent , viz : the evill will. 59. for , the womans seed should break the serpents head , that is , the noble virgin in christs life and power , awaken and rise again , & be new born to life ; that should change the souls , viz : the fire-spirits evill will , with its love , and turn the anger of the fire and poyson into a love hunger , and with-stand or oppose , the hunger desire of the flesh , in false or evill lust ; till the flesh falleth away or deceaseth . 60. * and then the mystery of the flesh , viz : the sulphur mercurius and sal , falleth into the eternall mystery ; out of which it was created in the beginning , viz : into the word fiat : the four elements dye and consume , and the quintessentia or fifth essence passeth into the mystery of god : into the fiat , to the holy resurrection of the flesh ; according to the tenure of our christian-faith , which is true , 61. so that then , the whole image shall again be in one ; and as at the beginning , as god created it to his image , and no otherwise , neither more nor lesse : gods purpose must stand , he created man to be in the paradise , into which he shall go again and eternally remain therein . 62. but the wicked , whom the anger devoureth , they are eternally bereaved of their noble virgin-like image , which dyed in adam ; and get instead thereof , on to the soul , an image of the fierce wrathfull dark worlds substance ; according to their here temporall hunger which they had , in their malicious wicked pleasure and voluptuousnesse . 63. as also lucifer hath lost his fair bright angels image , and now appeareth in the figure or shape of an abominable worm and beast ; for he hath given himselfe up into the center , he can figure or shape to himself † an image how he will. 64. for he thirsted after that also , that he might be a self lord of his own and maker of his form or shape : adam also did almost aim * at that , but in the outward principle the might or power is not , though the serpent perswaded eve , that she should be wise and know all things , but it came not to passe . the third text. now followeth the text. esaiah 54. 5. he who hath made thee is thy man or husband , the lord of hosts is his name , and thy redeemer the holy one in israel , who is called , the god of all the world. hereupon followeth the * explainers exposition to the sender of these texts . 1. this text you mention therefore , that you may receive the explanation thereof ; how it is and what kind of thing is the union of christ , the man or husband , and highly praised triune god , whose name is called the lord of hosts , and the redeemer of the wife or woman , and the holy one in israel , who is called the god of all the world ; and also what kind of thing is his wife or woman , and united whole humane person of all the called elected truly faithfull christians , both of masculine and feminine sex. 2. thereupon , with christ the triune highly praised god ; and eternall endlesse , unchangeable , most holy wisdome and truth ; this is sent you in writing , for a visible or evident manifestation or revelation , and palpable confirmation to the truly faithfull desirous hearts , with christ the triune highly praised god , to be perfectly united , and to remain in all eternity inseparably united , to the highest praise of the triune highly praised god : this is in and with christ , for a holy consideration , here set down , and pourtrayed before your eyes . 3. and first , as to what belongs and concerns the man or husband christ , the triune highly praised lord of hosts , and redeemer of all mankind , but especially of the faithfull , and the holy ones in israel , that is , of all the truly faithfull ; even their lord , and the god of all the world : and therein to speak of , i. first ; his birth and originall . ii. secondly ; his substance , what he is according to his first birth before all creatures . iii. thirdly ; what the action and operation of his first birth was , yet , before the fall of man. iv. fourthly ; what he became after the fall of man , and is henceforth now and to eternal times , and remaineth so unchangeably . 4. hereupon now followeth this holy † divine or deicall instruction . first ; as concerning , the holy birth , original and out-going from eternity in eternity , of this holy man or husband , he is from eternity generated or born , out of the triune eternal highest good , the eternall god and father , through this triune highest eternall good , the triune highly praised god himself , with through and out of his most holy self-subsisting substance . 5. and begotten , to the most holy expresse image glance and shining most holy substantial glory of the totall divine fullnesse , of the totally most holy triune divine substance , before all created and uncreated things . 6. secondly ; as concerning this holy mans or husbands substance , what he is according to his first birth before all creatures ; it shall be signified and mentioned : that according to the information to the first question , he is totally like the triune generator and father of the whole triune perfect substance , out of which he hath generated from eternity this his tri-une sonne of his whole perfect substance , and remaineth in with and through the same in eternall unseparable triunity wholly perfect . 7. chiefly and principally as to what the most holy and most glorious , in the most holy triune totall divine , in eternity inseparable fullnesse of the deity , is , and remaineth from eternity , in eternity therein unchangeably and unaltered ; to the highest praise and eternall honour thereof . 8. there is and shall be from eternity in eternity , three found to be therein ; whence also , the whole divine fullness , is called a triune divine substance , yes , the totall holy triune god himself . 9. i. one of them is called the paternall substance , the father , the generator , the power of the triune totally perfect divine or deicall substance . 10. ii. one other is called the filial substance , the sonne , the birth , the word , speech , the in-and-out-speaking substance of the paternal substance , of the father the generator of the power of the triune total perfect deity . 11. iii. one , the third , is called the spiritual living substance , the spirit , the life , the exit in and out of the paternal filial substance , power , word , or powerfull word of the triune total fulnesse of the father and of the sonne , or in the father and the sonne , the totall holy spirit and eternall life in power and word , father and sonne of the whole triune deity . 12. and this most holy triune deity , power word and life , father sonne and holy spirit , are and remain from eternity in eternity , undividably one , before , in , and after the birth , one only god , and one only lord , over all , through all and in all , that set their faith and trust in divine working and dominion therein . 13. and this triune god , power , word , and life , father sonne and spirit , in eternal unity , hath generated to himself the medium of his most holy substance from eternity the word , to his sonne and glance of his totall divine fulnesse , and begotten him to his most holy triune deity 's highest praise and honour . 14. and presented it to the most holy glorious throne , glance and expresse image of his total holy divine triune fulnesse , and invincible confirmation , in the love of the divine fulnesse , which the triune highly praised god , hath trusted with him , and his paternal substance , in and with the word and spirit , in eternal eternity , for a wife and mother , of his own triune substance of his sonne , and word , from eternity in eternity in and with himselfe . 15. and united to the eternall genetrix , and betrothed or promised , to in and with , this most holy triune divine substance , to an unity , this , from eternity most holy birth of god , christ jesus , the triune highly praised god , is all that , himself , which to the total deity to its highest praise and honour , is ascribed and appropriated from eternity ; also remaineth peculiarly so in it self , to its eternal stability . 16. viz : the eternal substantial , eternal stedfast unalterable love , righteousnesse , wisdome , truth , mercifulnesse , humility , patience , long-suffering , holinesse , purity , innocency , and in brief all vertues of the deity , which through the power , word , and spirit , the most holy triune god , from eternity in eternity , may or can be expressed . 17. yes , all whatsoever may be called good and profitable , and serviceable in heaven and earth , and be apprehended with or by the triune god ; that , is this most holy birth of god , self-subsistingly , substantially , from eternity , in all eternity . 18. now thirdly ; what this most holy triune divine births acting and working was , before the fall , of man ; the holy scripture witnesseth thereof , in many places here and there , that through this most holy triune birth of god , christ jesus , not only all creatures , heaven and earth and all that liveth and moveth therein , was made and is proceeded : but that this most holy triune birth of god is also in it self , co-creatour , generator , bringer forth , worker , yes himself in the creating was the will and operative substantial self-subsisting deed , yes , all in all , so that he was not only the creator , eternal father , and generator of all creatures whatsoever they may be called , but also of angels and men. 19. now fourthly ; what this holy eternall birth and sonne of god , the whole fullnesse of the deity , came to be after the fall of man , and is henceforth now and to eternal times and remaineth to be unchangeably ; the testimony of the holy scripture mentioneth in several places very much . 20. that this eternal divine triune birth and sonne of the triune deity , to the comfort of whole mankinde , to the redemption and renovation of the same , after their horrible fall , losing of all their glory received and inbreathed from god ; in his holy breath and renewing regenerating and changing out of the dead , damnable substance of sathan , into the holy unfadable immaculate untransitory inheritance of the eternall god , and most holy glorious eternally enduring life and substance of eternal happinesse or salvation . 21. not only of fallen man , through the anger and just curse of god for sinnes sake thrown into eternal pain and torment ; but also of all heavenly and earthly creatures , which are set and ordained by the lord for the service of the created man in his innocency ; in which respect they also after the fall of man for the same mans sake , by the anger and curse of god were come and brought into an unstedfast , troublesome , miserable , pittifull , state , and changeable , sorrowful , perishable , transitory , substance or thing . 22. for the comfort and salvation of all these , and the restoring of the losse of all the glory and holinesse , this sonne of god eternally born out of god , out of meer grace and mercy , in the love of the divine voyce , wherewith this triune god , loved the whole world with all its generations or births , not only hath foretold and promised to man and the aforesaid heavenly and earthly creatures , first for a redeemer through this triune deity . 23. but also hath livingly , substantially operatively and actively , in the regeneration and assuming of the humane flesh and bloud in the body or womb of the virgin mary , god and man in one person , visibly palpably and substantially here upon earth regenerated and presented . 24. as then this triune highly praised sonne of god and man , in one holy visible and palpable person , hath rescued and redeemed not only whole mankind , all truly faithfull , men wholly perfect , through this his holy incarnation or becoming man , innocent suffering and dying , resurrection and ascention into heaven , from all sinnes and the totall satanicall diabolicall and mortall substance . 25. but also all called elected truly faithfull , who from their hearts trust and beleeve in this redeemer , as or according to their redemption from all sinne unrighteousnesse , death devill and hell , and the treacherous world , † the lust of the eyes , and of the flesh ; and with their whole person , yes , with every true beleever , especially among men and women kind , wholly espoused with himself his totall most holy perfect divine substance , in the unity of the humane body and soul. 26. hath united and betrothed himself , and bound himself to an unseperable union in eternity , in the love , so that this whole truly faithfull mankind , in generall , and every man and woman kind in particular , in speciall he himself , calleth his own divine substance , and full or entire love , which before in vnbeleef , was not his of substance , and his love. 27. so that now this elect truly faithfull holy church together , and also every person in particular , in with and through this most holy espousall and uniting with christ the triune highly praised god , are not two severall persons , two substances and two loves . 28. but through with and in the most holy union , one good holy divine unblameable eternall stedfast substance , one divine , one christian , one wise true and reall one , and with all divine perfect vertues and names , one holy church of god together ; and every person in the same , one christ , one man of god , one holy unblameable wise just one. 29. to the highest praise of the triune highly praised god christ jesus , who in them , over them , through them , and to all in a personall manner , with his most holy name and seed , is the will , accomplishment , senses thoughts works and life , speech and all in all substantially visibly palpably , inwardly and outwardly , and to eternall times remaineth undivided and unalterably , and hath and keepeth the dominion . 30. not only in heaven at the right hand of god , but also in the vnion with all the faithfull together , and in and to every true faithfull person of man and woman kind , is called , and in eternity remaineth here upon earth one god , one christ , who ruleth from one end of the heaven and from one end of the earth to the other . 31. and in such eternal stedfastnesse remaineth one eternal lord , in all , over all , through all , and to all , substantially , and in eternity is for ever esteemed so , and in and with himself , is honoured praised & magnified , one man-god , one god-man , or one humane good god , one divine good man , one christ , one body , one soul. hitherto the explainer . hereupon followeth * my answer and explanation : highly to be considered by the reader . 1. first as concerning the text isaiah 54. 5. which this authour explaineth , he hath much more confused it , and brought it altogether out of a right and orderly understanding into a confused unintelligible matter thing or substance ; and hath altogether confounded the eternall birth of the holy trinity wholly with the creature . 2. his intent is to search out the birth or geniture and originall of all things or substances : he hath demersed himself into the birth or geniture of the deity , and highly elevated himself , and set himself up to be totally like god , and made himself a god : and yet understandeth as little of it , as the cow doth of the bell which it carryeth about her neck , only it heareth it sound and ring . 3. secondly : he involves all heavenly and earthly creatures in the perdition of man , and will have them all regenerated and redeemed again in christ , and maketh a lamentable forced desolation of the right understanding by confounding one thing with another . 4. thirdly : he totally and altogether confoundeth the distinction between god and the creature , and forceth them together into one contrary to all reason and truth ; and setteth the earthly man , if he but beleeve , totally with his mortall substance , in the deity , and giveth him full power or authority , in heaven and earth , quite contrary to the ground of the holy scripture , and also contrary to visible or apparent things , or substances . 5. he will , be , rule , overpower , know and understand all in all , yes god himself , and yet he understandeth not the ground of a fly in its essence and substance , much lesse the divine and uncreaturely : and maketh a confused wheel like a drunkennesse . 6. and if such flattering hypocrisie should once become totally beleeved , then were the greatest antichrist of all born or generated : which setteth it self in the seat or throne of god , and very audaciously giveth forth himself for god , and presenteth his own great holiness without blemish in immortality . 7. quite contrary to the visible or apparent ground of all truth , and totally hideth the man of sinne in the anger of god ; and maketh of him-a-dear sonne of god in his outward flesh , and thus bringeth us so totally out of the true understanding ; that we should not understand , how and in what manner christ becometh generated or born in us ; what the heavenly and earthly man is . 8. he will perswade us , we are both inwardly and outwardly , totally perfect holy and without all blemish and sinne ; we should but beleeve , and then the naturall outward sinfull man dyeth , and becometh wholly and altogether changed into christs person ; so that , man , here in this time upon earth is as he saith wholly and altogether christ ; who in heaven sitteth at the right hand of god ; and is on earth a totall perfect god-man inwardly and outwardly without defect . 9. and there is nothing more wanting , but that the poor sinner , who would faine repent and beleeve , fall down before this great holy god , which he himself will be , and worship him , that he may receive him to grace , into this his holinesse . 10. for he will needs be the christ in all , in divine omnipotence and substance , and distinguisheth not at all , what god , christ , and man , is , what the creature , humanity and god are ; in him flesh and spirit is all one , moreover mortality and immortality . 11. yet i would very fain see him , to know whether he be otherwise then other men : i have not all my life long , heard any tell of any such wonderfull man in the world , not in any history read of such a wonder : and if that be true which he saith , then he must according to the tenure of the scripture , shine seaven times brighter then the sun , and other men and living creatures would be struck blind before him , because of his great holinesse and clarity or brightnesse . 12. but if he should say men can not see that in him ; as indeed he doth , neither hath any man on earth seen it in him or in any other man especially being heat and cold , as also pain and sicknesse take hold of him , and that he continually cloatheth himself with the cloathing of beasts , he sleepeth and waketh , useth earthly food and drink in the curse of god ; and which is much more , liveth in repreaching and cursing of honest people that love god. 13. in that regard , we yet very strongly doubt of his perfect holinesse , and doe not hold his confusednesse , for gods voyce , out of gods holy substance ; especially since we see , that he yet understandeth nothing of the divine and naturall birth or geniture , and eternall revelation or manifestation of all things or substances , how one originateth out of another ; and yet thus elevateth himself , without divine knowledge , out of a meer litterall conceit , which yet he perverteth , and styeth aloft without wings , before they are feathered . 14. but seeing it is a subtile extravagant errour , wherewith , likely , honest hearts fearing god in innocency might be seduced , without sufficient searching into this extravagancy ; therefore i would have the reader who loveth the truth informed of this almost quite hidden errour , and will a little unfold the same ; that men may see the high insuperably superlative sence , as he supposeth , and therewithall a little to open the true ground ; which hath better testimony , and also agreeth with that which is visible or apparent . 15. not at all to contend with this confused wheel and to defame him ; but for the sake of christs children , whom christ hath redeemed with his bloud ; to try whether many , will not become better discerning , and would learn to distinguish such an errour , and get a more assured certainty . 16. at the beginning , he maketh a great speech or sermon , signifying , how he will answer out of christ the triune god out of gods mouth and heart out of all saints , men should hearken to it and look upon it as gods infallible word . 17. this now , is sufficiently explained above , that it is groundlesse , and that to speak in such a manner is ineffectuall , also it doth not become any angel or man so to speak . 18. but concerning the text , isa . 54. 5. the explanation thereof is very sufficiently made before , yet for the readers sake i will set down somewhat more . 19. the prophet saith , * he who hath made thee is thy man or husband ; the lord of hoasts is his name ; and thy redeemer , the holy one in israel ; who is called the god of all things . 20. the prophet speaketh here in his own understanding , not of a man or husband , but by way of similitude ; in like manner as the seed to man lyeth in the man or husband , from which man becometh manifested : so all , yes all whatsoever is manifested , lay in the eternall man or husband , viz : in the generatour of all things or substances . 21. but especially of mans life ; which he hath breathed into the created image , according to the similitude of his substantiality ; and out of all his out-breathed substance ; as john saith ; † the life of man was in him . 22. and yet in this we are not so to think , as if the inbreathed life or substance of man , were only and solely the spirit of god , in divine holinesse and omnipotency ; no : else if that were perished [ as it came to passe ] then god were perished : but each life of each creature becometh given to the creature out of the originall of its substance . 23. so the substance of man is given forth out of the three principles , viz : out of the eternity and out of the time ; viz : out of the substance and source or quality of darknesse , which containeth in it , nature , viz : sulphur , mercurius and sal. 24. as to the first part and principle , spirituall , as a regiment or dominion and source or quality , out of which , substance cometh to be : and as to the second part , according to the outward world , corporeall ; in the first principle fiery ; and in the third principle out of the dark impression earthly and four elementary , and sydereall from the sun and stars : and from the second principle , from the light and power of that out-breathed or generated substance , heavenly holy and oyly , viz : from the pure element and divine indwelling , also paradisicall in power and highnesse . 25. in this created images substance , out of three principles , viz : out of the out-spoken substance of all things or substances ; hath the eternall spirit of god , extracted the originall of this whole substance , which is a spirit , out of all the three principles , out of and through the substance , and made it a ruler and life of the substance , viz : a living soul. 26. that is : a fire-spirit , out of the first principle with the root of the first impression to the manifestation of the deity , and in standing in the darknesse ; and in the center of the first fire of the eternall nature , with the first life in generating in the seaven properties , out of which all substances are existed . 27. that is the true fire-soul , out of the fathers property ; wherein god calleth himself a strong zealous or jealous god and a consuming fire ; but is not knowne or manifested in the light of god ; but is only the cause of the kingdome of joy. 28. and in the dark root , viz : in the first impression , viz : in the true center of the creature , is the originall of sinne , viz : of the evill , if that property in the creature becometh manifested : then is that life a life in the fierce wrath and anger of god , and an enmity of the love and meeknesse . 29. and secondly , the spirit of god hath inbreathed into him , the originall of the substance of the second principle , viz : the life out of which the heavenly substance in the desire of love , becometh generated ; out of and through that very substance , in which life , the soul is the true image and similitude of god , and an angell in the kingdome of god. 30. which life adam squandered away , and lived only in the dark fiery and earthly part , which life , god hath manifested out of jesus , viz : out of the greatest depth , of humility in christ , out of himself again , in man. 31. thirdly , gods spirit hath inbreathed into him , the aire , viz : the soul of the outward earthly substance , out of and through the earthly flesh ; as viz : a life of the flesh of the earthlinesse : which life should be subjected to the holy , and stand hidden in him as a help and instrument in equall agreement of heat and cold ; and neither of them be in the dominion , but the holy life of the second principle in the sonne , should rule : the sulphur and mercurius should rule in a holy power , viz : in a quintessence in the pure element , then the paradise had continued manifest . 32. understand us aright thus ; the man or husband , who hath spoken or expressed this fore-mentioned substance out , of himself , hath created man , out of this his generated corporeall substance : the prophet meaneth that , where he saith ; he who hath made thee is thy man or husband . 33. for in him , lyeth all , viz : as a seed in the man or husband ; out of his exhalation or out-breathing a seed became manifested : first the three principles , and out of the three principles the creature . 34. the second clause of the verse . the lord of hoasts is his name . this , the prophet of god understandeth concerning the eternall substance of god without besides or beyond all nature and creature ; and without besides or beyond the principles ; as the eternall will of the free longing lust or delight , manifesteth it self , in the abysse . 35. which at this place or in this birth or generating is not said to be three fold ; but one only god , who riseth up in himself , and goeth forth out of himself in a spirituall manner , and manifesteth himself through the center of his fire with the light and the power of the love desire in the transmutation of the fire into the light. 36. which birth or geniture , and manifestation manifesteth out of the fire , the divine sound power and understanding , after the manner of the five senses , as a peculiar life ; a life of love ; and this life is called the second person of the deity , viz : the second principle of the divine substance ; 37. wherein the abysse viz : the eternall nothing in the stillnesse of the will , manifesteth it self through the fire in the light , and maketh the fire to be the kingdome of joy ; and this birth or geniture , is called , the * first born of the father of all genetrixes , through which the father hath generated and created all things to the light : whatsoever is out of or from the inward spirituall eternall , and then out of or from the outward nature , entered into spirit and substance : and here is god rightly understood in trinity . 38. viz : the father in the first originall from eternity , in the fiery and dark substance ; and yet is no substance , but spirit , out of which substance , the impression of nature , viz : an inward eternall spirituall sulphur mercurius and sal , of all power , originateth , also the originall of all creaturely life , which is generated out of the eternity , viz : angells and souls , and the spirits of the third principle , in the out-birth of the inward , viz : all earthly creatures . 39. and in the second principle , wherein the light power and understanding with the love-will , becometh generated out of the eternall father , he is rightly called god : for , the father is in the light , viz : in the sonne , in his eternall first birth or geniture manifested in the love. 40. and here , he is called mercifull ; and in that the free will of the anger , entereth through the transmutation of the pain into love and joy : he is called jehovah ; and with that longing delight of the relish or tast of the penetrating through , he is called jesus ; as the spirit in the language of nature giveth us sufficiently to know ; and the tincture of the fire and lights glance , giveth in the properties the colour , viz : a manifesteresse of the power . 41. thirdly , the exit of the power , viz : the true life , viz : the eye of god in the father of the fire , and in the father of the light , in the first born , is the out-going sound , viz : a flame of the fiery love-desire , a formour of the eternall will ; a blower up of the fire , and constant kindler of the light of the love , viz : of its own substance out-going from the father of the fire and light , as a constant exhalation or out-breathing ; wherein the father generateth forth the sonne out of himself : thus the spirit , viz : the power of the sound or word in the out-breathing goeth forth : and that is now the god jehova in the trinity . 42. fourthly ; that which is out-breathed ; which the father in the sonne , through the sound of the word or voyce , breatheth forth out of the spirit ; is the eternall wisdome and omnisciency ; for therein becometh manifest whatsoever god is in his deep . 43. the wisdome is gods manifestation , and the holy spirits corporeity , the body of the holy trinity ; and this whole name ; in one eternall substance , manifesteth it self through the wisdome , and is called the lord of hoasts ; or lord zebaoth . 44. we have no other language to expresse this with ; only the spirit of god in man , in its own principle , which searcheth the depths of the deity , that understandeth it in it self , but we stammer childishly thereof ; so far as the outward tongue or language is able to lift up it self , and commit this here to every soul in its apprehension : for here is no beginning nor end ; neither place nor limit , but the manifestation of the abysse in a bysse or ground . 45. but as concerning the words , or that clause of the verse which the prophet annexes , and thy redeemer the holy one in israell , who is called the god of all the would . 46. with these words the prophet looketh distinctly forward upon christ , and divideth these words from the first , saying and thy redeemer , and therewith looked upon the humane misery , viz. upon the second man , who should new regenerate us in himself , and redeem us from the anger of god : 1 john : 5 : that the same should then be called the god of all the world. 47. the prophet sets it down first : he who hath made thee is thy man or husband , and afterward he sets it down thus , and thy redeemer the holy one in israel . 48. the first man , viz : the creator , he calleth lord of hoasts or zeboath ; and the second he calleth the redeemer and holy one in israel , who is called the god of all the world ; understand , out of the zebaoth , cometh the name to the redeemer , that he is called the god of all the world , and this name ariseth in the jesu , with the moving of jehova . 49. viz : christ became manifested out of jesu , in the limit of the covenant , as a god and judge of all the world ; * to whom the father hath given the judgment of the world. 50. therefore the † expositour shall not perswade me to set the second man , viz : the redeemer in israel , in the creation ; for the prophet saith : he who hath made thee is thy man or husband , the lord of hoasts or zebaoth is his name , and thy redeemer and the holy one in israel , whom the lord of hoasts or zebaoth manifested to man for redemption : and gave to him for regeneration ; he is called the god of all the world. 51. for , therefore hath god manifested him , that he should seperate the evill and the good , as a god of all things or substances of this world ; for all prophets have prophesied concerning this god christ ; that he should be manifested and generated in the flesh , out of the eternall originall of the word of the divine holy voyce . 52. and therefore * this author shall not perswade me to set him as creatour of all things or substances ; for when the world was created , then was he hidden in the word of the divine power ; the world is become created through the word , out of which christ is generated or born : joh. 3. 53. for john saith , † in the beginning was the word ; he doth not say : christ ; but all things were made by it , and without it was nothing made that was made : and though indeed all which is spoken of the word may also be spoken of christ ; yet men should distinguish , that men might know what god and the person of christ are , and the office of each of them . 54. * this author cooketh or minceth all together , that men cannot understand , what the office and substance of each of them is , and how the originall of the word and of the person of christ , should be distinguished , and what god and creature is . 55. he wrongfully concludeth the creation in christ ; he should conclude the end of the world in christ , and not the beginning ; though indeed christ was from the word in eternity ; yet he was not called christ but jehovah or jesus . 56. and for mans and this worlds sake jesus hath manifested the christ out of himself ; and that in the time and not from eternity , as a high priest and king of men ; who is a prince of god. 57. we ought not to speak otherwise of him , for he hath in this world spoken no otherwise of himself ; and ascribed all power to his father : for he said indeed ; † he was come forth from god , and come into the world ; and that was indeed done in time , and not from eternity . 58. though indeed he was in the eternall divine birth or geniture ; yet he hath only in time , manifested himself out of god in the world , and not in the creation of all things or substances . 59. * thus also christ is not the saviour and redeemer of the angels ; for they need none , and the devils have none ; much lesse hath christ redeemed all heavenly and earthly creatures , as this † authour conceiteth : for the heavenly need no redemption , and the earthly are not created in the eternall life ; for indeed the earthly creatures are now just as evill as before the suffering and death of christ : and so is the earth also yet or still in the curse . 60. in that regard this omniscient word , is very erroneous in this place : and although indeed , there is mention made in the holy scriptures , concerning the redemption of the creatures : that all creatures groane together with us , to be delivered from vanity , and that christ shall redeeme them . 61. but it hath not this understanding , to meane oxen calves wolves bares , and other beasts and living creatures , but the creation , wherein the vanity of the curse of god , which holdeth captive in it self the fair paradise , viz : the good part of the pure element in this worlds substance : that shall the judge christ in the harvest seperate , and give the chaffe to all devills and wicked men to possesse . 62. the creatures are not yet redeemed , they yet groane all this while to enter into the mystery out of which they are gone forth ; it is but an erroneous conceit which runneth contrary to any visible or apparent ground , like a mad senslesse or raging drunkennesse . 63. also the crusher or bruiser of the serpent , as * this authour sets it down , in paradise after the fall , was not promised to the beasts and earthly creatures , he can not shew that , though he so much appeale to the scripture . 64. it is false , and standeth not in the scripture with such a meaning ; and men should not think while he speaketh falsly , that he speaketh only and solely out or from god ; he that beleeveth him will be deceived . 65. the authour esaiah stiefel sets these words down concerning the regeneration of christ , viz : with † which this triune god loved the whole world with all its births or genitures ; and not only promised it to man and the abovesaid heavenly and earthly creatures , first for a redeemer , through this triune deity ; but also regenerated and presented it livingly , substantially , operatively , and actively , in the precious birth and assumption of humane flesh , and bloud , in the womb of the virgin mary , god & man , in one person , visibly , palpably and substantially , here upon earth . 66. but jacob behme inserts , that christ hath regenerated no earthly creatures but man. 67. and while this author esaiah stiefel , with or by these words includeth all creatures be they what they will in heaven and earth , in the becoming man or incarnation of christ , and in his redemption , and saith cleerly it is so , palpably and substantially now here upon earth , a man may thereby well know what spirits child this author esaiah stiefel is . 68. viz : that he is stark drunk with or from the stars ; and likely , also , from that evill enemy the devill , which i offer the reader to ponder of , and doe pray god , that he will give this authour esaiah stiefel , a better mind and thoughts , to leave off such an errour that christs children be not deluded . 69. * he saith also ; god hath in christ , even † while we are here upon earth , if we doe but beleeve , redeemed and delivered us from all sinne and lust of the flesh , yes from the devill death and all unrighteousnesse : and i understand it so too , but according to , or as to * that will which entereth into christ ; but he who liveth in self-hood in the flesh , he is not yet free from sinne , he sinneth dayly , in himself , till death cut off sinne and the source or quality of sinne from the † faith and good will. 70. at this place , he should distinguish , the earthly , evill , and the heavenly , good will , and spirit , asunder ; which he compriseth all together in christs redemption ; that he might be able to say , he hath no sinne , and that he is god in christ ; but the earthly hide or husk is not christ , but belongeth to the earth and to death , till it dyeth , and giveth up , the sinne life , or life of sinne. 71. but that * he saith the truly faithfull , is one substance with christ ; that i say also ; but according to the † inward man and soul ; the house of sinne , is so long severed from christ , whiles it sinneth ; but when it dyeth to sinne , then it standeth in the rest , to or for the resurrection and restoration . 72. but , for what vertues , he ascribeth to the faithfull man , those all , only and solely the * inward man hath ; the outward doth nothing that is good freely and willingly , unlesse the inward compel him to it ; that is proved in the authour himself he should cleerly distinguish that , else no credit will be given to him against all reason sense and experience . 73. i am perswaded that there are more that be christians then he ; yet they must all acknowledge themselves to be sinners ; for it is written ; all the saints will call on thee for the forgivenesse of sinnes ; therefore these men ought to consider with themselves . 74. but that * he saith , christ in the faithfull is all , the will and the performance or deed , mind or senses and thoughts , working , speaking , living , and all in all , substantially , visibly , palpably , inwardly , and outwardly ; this is agreeable to no truth : if man doth any thing that is good from an inward driving , that indeed is from god ; but he doth also , much evill , from the lusts of the flesh , and the devils instigation ; and that , christ doth not , but the outward sinfull man , whether it be by words deed or thoughts . 75. † he telleth me much , of such truly faithfull as cannot sinne at all : i beleeve not that such a one liveth in the world , he is himself a great sinner and a scornfull proud surly man , i beleeve he is altogether drunk in sinne , so that he knoweth not himself . 76. i know also well , that christ in man , if he once dwelleth in him , sinneth not ; but the fleshly man sinneth dayly ; he cannot rule from one sea to another ; christ can doe it well , but man cannot , he is only an instrument ; this high painting for man ought not to be the tenth part so much : man is as to the outward , but a stinking sack of wormes , full of filth and evill lusts , one as well as another . the fourth text. now followeth the text. 1 corinthians . 11. 12. as the woman is from the man , so also the man cometh by the woman , but all from god. now followeth the answer of the * explainer upon this text in four points . i. in this is especially required . first , what the divine good wife or woman is , which cometh from christ her only lord husband or man and god ; and taketh her originall according to a divine humane manner . ii. secondly ; how and in what manner , and kind she proceedeth from her god and husband or man. iii. thirdly ; how also the husband or man , god , christ , is proceeded and manifested through the divine humane wife or woman . iv. and fourthly ; how also this feminine man or masculine wife or woman ; one in eternity , cometh out of the divine humane eternity unity , and hath its eternall beginning in god without end : and without ceasing keepeth it in eternity with and in god in eternall unity . the first point of the fourth text. i. 1. now concerning the divine good wife or woman , which cometh from christ her only lord husband or man and god , and hath her original out of him , according to a divine humane manner : that is a faithfull body and soul ; or the faithful souls body , in indivisible unceaseable unity . 2. not begotten out of the perished substance of the fallen adam and naked fleshly lust ; and perdition of the whole substance of the fallen man ; and proceeded to the light ; and become visible ; but through christ , the triune divine substance ; generated from eternity . 3. it is a totall new , through faith prepared divine good man , in body and soul ; yes out of christ , the expresse image of the totall holy divine triune good substance ; yes , proceedded forth through himself , and in the world , become manifested , to the faith and in the faith , visibly , apparently , corporeally , and palpably ; a true , good , divine , holy , faithful , visible and comprehensible , to all the truly faithfull . 4. but to the unfaithfull , wicked , perished , in sinne persevering adamical , world ; an invisible , incomprehensible , man , participating of all good holy divine properties , in and with christ , the triune highly praised god , the husband or man , in eternal undivisible unity , operatively and substantially , and according to his own kind and property , a visible , holy , truly faithful , divine , good , man. here followeth * my answer upon this first point , together with an explanation of the right understanding . 1. jacob behme saith ; we would fain see a cleer demonstration , in the outward visible operative comprehensible substance ; since it hath not yet proved it self in any man since adams fall ; and yet this man speaketh of a visible palpable operative substance , which is totally divine perfect and without blemish of sinne , which worketh meer holy unblameable works in gods love-will . 2. but seeing the holy scripture , speaketh in no place of such a thing ; that such a one hath been after the fall ; who hath been born totally holy without blemish : but without difference ; all are concluded under sinne , as it is written , † they are all sinners , and want the glory , which they should have with god. 3. and yet * this man giveth himselfe forth , that he is so totally and altogether god in christ , and the glorious antitype of this new bride of christ ; and yet likewise no man can say , that hath been present with him ; that he is any otherwise then all other sinfull men are . 4. and therefore from his giving forth , we are not at all assured , but desire that he would powerfully and effectually shew it in himself , that men might with truth see ; that god hath done some speciall thing in him ; that it is so as he saith ; but seeing we yet all of us , find our selves in no such perfection , and cannot say so of our fleshly birth or geniture ; for we should be found as lyars before god ; if we did come before him and say ; we were come holy and totally righteous from our mothers womb : and if he should prove us and find us faulty , then he would not suffer it to avail us . 5. in our father ; christ teacheth us , we should pray to god and say ; † lead us not into temptation , for if he should tempt us , we should not be found pure : and it might well be as isaiah saith ; * from the crown of the head to the sole of the foot , there is no soundnesse in thee ; but meer wounds botches and putrified sores , which cannot be healed . 6. also christ had in vain taught his disciples to pray forgive us our trespasses , if they had had none ; also men find from the beginning of the world in the old and new testament , how very often honest people have begotten evill children ; thus without doubt the possibility hath yet been with none , that they have begotten children meerly out of christ ; like this authour : i would fain see his wife & children ; whether they have another skin on , since they are so holy. 7. i have been told , how partly they are finely uncircumcised ; but if their holinesse were hidden from us ; then that were good counsell and advice ; that men should keep them by themselves , that they might not mixe with the sinfull children of adam : but get children among themselves only ; and raise up a new world. 8. then men might justly call that people sion and a marriage state , and say : here is the lord : but since it sheweth not it self yet in the work in power and life , therefore we are not yet sufficiently assured of this bride ; for , a good discourse or romance , without life , doth not assure us . 9. but , that he saith , men can not see the holy people that is very wonderfully spoken ; for was not christ himself after his resurrection in the flesh , seen ? shall we then beleeve without the power of the proof ? seeing it is without the ground of the scripture ; therefore it will be very hard to perswade us . 10. who will assure us this , when saint paul saith ; † if an angell from heaven should command bring another gospel then he brought , let him be accursed : and he neverthelesse in his epistle , hath * concluded all under sinne ; and hath spoken of a twofold man ; that * if he sinneth yet he doth it not , but the sinne in the flesh doth it ; also , with the flesh , he serveth the law of sinne , and with the will out of christ , he serveth god. 11. and saint peter saith ; † it is signified unto me that i must lay off this earthly tabernacle ; therefore we cannot be assured of this totall holy perfection upon earth outwardly and inwardly in the totall humane substance without feeling experience . 12. and though * this man speaketh plainly so of himself ; yet we beleeve him not , unlesse he assureth us of it in power : for it might probably be only an imagination ; and not in deed or in substance ; and then we were very silly people , that we should without ground and assurance , so proudly present our self before god ; as if we had no guiltinesse ; i suppose it would be fine humility before god , for a stinking loathsome sinner , to present himself before god , and say ; i am holy , and am god himself , in divine omnipotency ; i cannot erre nor sinne. 13. dear brethren , look to it , it is not farre from this , nor is much wanting , that a new antichrist is generated or born : germany hath certainly with its security caused it ; in that men live so securely or carelesly under christs purple-mantle , and tickle our selves with christs sufferings , and do but only fatten or 〈◊〉 the man of sinne under it ; and this is a certain image of humane security and negligence , in that we boast we are good christians . 14. and say : we are christs children and moreover holy , and will be distinguished from other people : therefore god sheweth us in this image , that we stand with the mouth trimmed and adorned before him ; but the spirit is a false or wicked man : as this † authour saith ; we should call our selves holy , and deny the earthly name , and firmly beleeve we are no sinners but god in christ , born totally holy . 15. and when this seeming holy world , existeth , then is the knowledge or acknowledgement of sinne totally dead ; and although god should blame us ; yet would the flattering hypocrite , murmure against god and say ; he did him wrong , and then is the enmity against god generated , and sinne totally * blind . 16. no man would know more of sinne , and though likely we were totally sinfull before god ; yet then is the time of which christ said ; † dost thou suppose that when the sonne of man shall come , that he shall find faith on the earth : there would be no faith , in power , but only meer faith of a history , so that we will not beleeve , if any should charge us as guilty of sinne ; thus there would be a fine secure negligent or carelesse sion like , life . 17. whatsoever we did then , it were all good ; there would be accounted no sinne in the world , none would be said to have sinned , christ must do all ; and though many were very theeves ; yet no * magistracy or government would be usefull , for christ ruleth all in all . 18. where there is no sinne , there is also no punishment ; then also men would need no superiour to judge , for every one judgeth himselfe ; and whatsoever he doth , that doth god through him ; which indeed would run contrary to the angellicall government , and against the government of the inward and outward nature . 19. i admonish all readers of † his writings , very sincerely from a true heart , as a brother , for our eternall salvations sake , diligently and well to ponder and consider ; what is hidden under this giving forth the bring holy : and how the devill thinketh to take us with a new 〈◊〉 ; seeing he perceiveth that his smoak-hole shall be manifested . 20. therefore will he now drive us wholly forth from the acknowledgement of sinner that we should be wholly secure or negligent , and understand no sinne more , and supposeth that we in our present evill life which we have , shall finely learn to cover our selves with christs purple mantle , and introduce us totally into security and carelesness , and so keep us from the acknowledgement of sinnes and entrap or take us all . 21. but dear brethren observe , and convert or turn away from security , and acknowledge your selves to be the lost , and returning sonne to the father , and say continually , you have shamefully spent your inheritance ; and that the father hath received you again for his sonne , he hath done it of grace and favour . 22. be not proud again , say not to the father divide the inheritance between us ; continue only in humility , under the servitude of a sonne , as christ hath set before us in his similitudes or parables ; if god will effect any thing new with us , he will well manifest it with power ; we suppose words without demonstration , are too little , in so high a matter , whereon salvation and blessednesse depends . 23. but therewith i set before the reader , the true ground what adam and christ are in one person ; and which man is without sinne , therefore mark this which followeth . 24. the kingly prophet of god , david , * was a man after gods own heart , as the scripture testifieth of him , in whom was the spirit of god ; and he prophesied of christ ; but he said † in sinne was i born , in sinne did my mother conceive me : which also manifested it self in him , so that he had neer the spiritual man , also a sinfull man in him , which was a murtherour and an adulterour : as the like may be seen in the patriarchs . 25. but who will now say of david , that he was not holy ? seeing he was a man after gods heart ; who also will say , that his murther and adultery was without sinne ? the man that in david was a prophet , that was no sinner : but that which was a murtherer was a sinner ; and yet it was but one only man , in one person ; but in two properties , viz : one heavenly and one earthly . 26. the spirit of god speaketh of things to come , and of christ ; concerning the heavenly property : and the fleshly desire , into which the devill introduced his desire , speaketh out of the earthly property , out of the earthly cursed life , viz : out of the murther and vnchastity . 27. * in all men lyeth the heavenly image ; which disappeared in adam ; but it liveth in one , and in another it is vnlively : that heavenly image , viz : the second principle , is that out of which christ was conceived and born out of jesus . 28. for , † god is in all places , but not manifest in all things , but if he manifesteth himself in the disappeared substance , then is christ born , who dwelleth in his principle ; and the earthly man of the earthly part in the curse of god ; dwelleth in its own principle , in it self . 29. the spirit of christ dwelleth in the inward substance of the disappeared image , from the divine worlds substance , that dyed in adam ; and the elementary spirit dwelleth in the four-elementary flesh . 30. the spirit of christ hath spiritual flesh , for it taketh the spiritual flesh which dyed in adam , on again for a body ; and maketh it living , that , is in its flesh , holy ; but the outward spirit of the four elements in the earthly flesh , is longing after falshood and wickednesse , and bringeth its lust against the inward man , for the devil sifteth it . 31. and that is it which the scripture saith : * the flesh lusteth against the spirit ; understand against the inward divine spirit , and the spirit against the flesh ; and god said to the serpent , in the outward flesh of adam ; i will put enmity between the seed of the woman and of the serpent . 32. the inward spirituall flesh is heavenly , the devill cannot possesse that ; for if the soul forsake that and go out from it , then is that vanished or disappeared and as a nothing ; in the wicked it is as a nothing . 32. but when the wicked turneth himself to god , and turneth the will of the soul to god ; then is christ out of the disappeared seed born a man ; and is set before the devill in the outward flesh , for a crusher or bruiser of the serpent , which hindreth and breaketh the will of the evill flesh , so that sinne is not committed . 34. * and then there is a constant enmity ; christ governeth in his heavenly flesh , through the outward ; and striketh the outward lust to the ground ; then cometh the anger of god in the center of the soul , and will also have its fierce wrathfull government : and the devill with the false or wicked lust ; crouds himself thereinto . 35. and the elementary spirit hungers constantly after its mother the elements , and then the devill bringeth the lust aloft , and wheeleth the desire about ; then the hand and the mouth fall on ; and doth the work of the false or evill desire . 36. then standeth christ in his tender humanity in the inward holy body , and reproveth the outward man , presseth upon him , and taketh his power from him , and setteth him before the eyes in the mind , that it is abomination and sinne ; and driveth him again to the unloading of that , which the desire of the flesh hath loaden upon him , viz : to abstinence and repentance . 37. which is nothing else , but a going again out of the abomination , and then the wrought abomination , remaineth to the anger of god and to the devill for food , that is its refreshing ; but the mystery of man , becometh free again in it self . 38. but as the fowler , † watcheth the fowles , so the devill watcheth upon the soul , so soon as it gazeth a little upon him , then he bringeth his imagination into it , and stirreth the desire of the flesh ; and then beginneth the devills dance again ; with whom christ must fight without ceasing . 39. but if he be not yet born and manifested in man in the heavenly substantiality , so that the fair image standeth yet disappearing and without life : as in truth , with most it is so , then know this ; that immanuel , viz : the spirit , which in paradise promised it self to adam & eve , and went to meet them in their light of life ; and called them , saying * where art thou adam , in the light of life of the soul , and did set it self towards them with great desire ; and now continually calleth the soul saying it should incline and turn it self to god. 40. then will jesus , manifest himself in the faded or disappeared image , and generate christ , viz : a new life , in the heavenly substantiality ; and that is the true drawing of the father , whereof christ speaketh ; saying ; † none cometh to me except the father draw him ; the father draweth the soul ; that it should enter into gods love and mercy . 41. and if it entereth in , then is jesus christ , a true man , in the faded disappeared substance , and possesseth the gates of the deep ; and , of those , saith christ ; * my lambs shall none pluck out of my hands ; for if he be born , then may the devill , rage and rave , and throw the body as it were to the ground , yet then the saviour standeth in the battle , and draweth the whole man continually again out of the misery , and raiseth him up before him , that man runneth continually again to repentance of his abominations heaped on him from the devill , and unloadeth himself of them again . 42. but concerning the conception of children , that a right true regenerate christian man , should beget his children totally holy without guilt , as † this authour conceiteth ; that is babell and a great errour , which the serpent introduceth , under which it will cover it self , that a man might not know the kitling , it would fain be called holy , men have a long time called it the black slick evill devill ; and now it would once fain be called also christ , and a god : but the most high hath discovered it , so that we see , and know , it : and would have you christianly warned . 43. every tree and vegetable bringeth forth fruit out of it selfe ; as the plant is ; but know this ; that the spirit of nature , presseth so hard together into the power , out of which the branch groweth , that the branch oftentimes becometh , evill , withered , yea altogether a dry , rotten , branch . 44. thus it is with man ; that which is sown , that groweth ; but gods anger , through the devils imagination , especially when he observeth , that the outward constellation of the starres in the elements is evill ; presseth it self often in , therewith ; so that honest parents beget evill children , and on the contrary also many times evill parents beget honest children , as experience maketh it apparent before our eyes . 45. and to that end ; christ hath commanded us the * infant baptisme , to baptize the child in the name of the holy trinity : then he will thus in this his covenant be powerfull ; and with his power kindle again the poor captive tinder , and take the serpents poyson , away , out of the light of life ; so that the divine drawing standeth open . 46. then the introduced poyson remaineth in the outward flesh , which will afterwards be broken in christ , and the gates out and in stand open to man : and then it is , as it is written , † to whom you give your selves , as servants in obedience , his servants ye are ; whether of sinne to death , or of the obedience of god ; to righteousnesse . 47. the soul hath free-will to go out and in , but it * can not generate it self in christ ; it must only go out of its own evill will , and enter into gods mercy ; then christs spirit : which in jesu , stood presented to the soul in the light of life : taketh it in his armes of the desire ; and sprouteth in its desire in the faded disappeared substantiality , forth , from the pure element of heaven ; as a new life out of death , and that is christ , man and god. 48. readers let me perswade you , iry it , goe with it into the holy scripture , try it inwardly and outwardly , and learn the truth out of christs spirit , then you will put no belief in † him : but we have seen it in ternario sancto , in the holy ternary : and know what we write . 49. but i am a childe , whose understanding hangeth at the breasts of my mother , and have no authority , and no understanding , unlesse what my mother giveth me ; i lye in imbecillity as a dying man , but the most high raiseth me up in his breath ; so that i go according to his wind. 50. but i warn you christianly , that you would understand the zeal , to the welfare of your own souls ; i have wages enough , if i attain your breath , and may sprout up in you , and may give you my life ; what should i give you more ? take the present and lay it well to heart . 51. not in opinion only ; but introduce it into the breath of god , and try it in body and soul ; and take the cleernesse thereof , let affections go , they are not the pearl ; but set for the shame , of a sinner : that the evill and malice might cease and not pride it self in flesh ; take only the pure oyle for healing , the rest taketh not hold of the souls wounds , but only the wounds in the outward man ; i pray the reader not to interpret this otherwise , then as it hath its true ground . 52. now as to what the * authour , saith concerning the good divine wife or woman , which doth not exist from adams sinfull flesh and evill lust , which conceiveth and generateth the holy man , which is christ , god and man ; that i also beleeve ; it is true : but his understanding is erroneous , in that he understandeth it to be out of the outward man , and will have a totall transmutation of the outward into the inward , in this world . 53. the good wife or woman is the heavenly image , viz : the second principle , which dyed in adam , in that very faded or disappeared substance , the father of all things or substances , striketh up the sparkle of his divine power : and if it be so that the soul also in the drawing of the father hungreth after it ; the sparkle beginneth to glimmer . 54. and † is first small as a grain of mustard-seed , as christ saith , and if the soul persevereth , and introduceth its will and hunger continually into that glimmering tinder ; then he bloweth the holy fire up in its desire ; so that it glimmereth very much , whence the soul getteth great hunger . 55. now if it be so , that the soul casteth away its self-hood , and desireth totally to cast away the fals-hood or wickednesse of the devill , and in earnest strife with earnest prayer and giving up it self , enter into the love-fire ; then the love-fire apprehendeth the souls desire , and one fire becometh kindled in the other : for the soul is the fathers fire , and the sown love-fire is the sonnes-fire . 56. and now cometh the lost sonne , viz : the soul , again into the fathers love , and the * great joy in heaven beginneth , so that the angels rejoyce more than at ninety nine righteous , that need no repentance . 57. and at this place ; in this conjunction ; the noble virgin , viz : the good wife or woman , taketh its bridegroom the soul again into the triumph of the divine kingdome of joy , and giveth its bridegroom the garland of pearles . 58. not totally for its own propriety of its substance ; no , there are two principles ; god remaineth god , in himselfe ; but the divine light bringeth the virgins-spirit out of the love-fire , into the souls-fire ; and kindleth the souls-fire also ; so that the virgins-light , shineth in its bridegroom , viz : the souls light. 59. and here is christ in the wifes or womans seed become man ; viz : in the second principle ; out of gods light-and-love-world ; and what is here done , and what kind of joy , is at this espousall and wedding , we have no words to write ; but i wish the lover of christ may experiment it : for the outward naturall man beleeveth us not ; unlesse himself hath been at this wedding ; which is kept both in heaven and on earth ; sufficiently to be understood by those that are ours . 60. but know this , as fire blazeth through iron , whence the iron is a meer fire-source or of a fiery quality ; and yet remaineth in it selfe , in its substance iron as well at one time as at another : and is never fire in its own self-property , and yet is fire ; but the fires might , standeth not in the iron , but it giveth only its nature to it , as an instrument or a body ; wherein the fire blazeth . 61. * thus understand us also , as to god and the creature . the fire , when it blazeth in the iron ; signifieth the soul , when it is kindled in gods light ; and the light and the shining of the fire , signifieth the holy fire , and the virgin ; the power of the light is the pearly-garland , whereof i write in my writings : that , the virgin giveth not , to the fire-soul , viz : to the originall of the fire , to be its own . 62. but it sets the same upon it , and presseth the same into its heart , but it cannot comprehend it , as its proper owne ; as the fire cannot comprehend the light ; and yet the light shineth out of the fire ; the fire hath another source or quality then the light ; the fire is father and the light is sonne , and yet they make two principles one in another . 63. thus know ; that the creature is not god , it remaineth eternally under god ; but god blazeth through it , with his desire of the love-fire , viz : with his light and shining , and that very light , the soul , viz : the man , reteineth , so long for its own , as the will remaineth in gods light. 64. but if it enter again in its own propriety , viz : in the center of its originall in its own might out of the resignation , into selfhood ; then the virgin taketh away this pearly-garland , from the soul ; for the soul , viz : its bride-groom , is run away from its spouse christ , viz : from its love-fire , and become perjured . 65. then goeth the soul in the outward flesh , into the devils net in the dark restraint , and seeketh its own place ; and rest , but findeth nothing ; but the beastiall pleasure of the flesh ; with which it pampereth it self . 66. but the noble virgin calleth it continually , to return again ; if it come again , then it is well and readily received : but the first wedding is not kept again : there is indeed a glorious welcome , but not like the first espousall ; we speak as we know . 67. but if the bridegroom viz : the soul , cometh not again , then christ taketh its garland , which he gave the virgin for a life , again from it , then it remaineth in its nothing without source or quality , as disappeared or faded : and eternally not perceptible nor visible to the soul. 68. and the soul remaineth in its † anxiety , if the soare be in it at the end of the outward body ; in that regard it standeth in eternall shame and scorn , that it hath lost its kingly crown ; and is driven out from the kingdom of god , as an evill doer , or as a perjured person from its most beloved bride and virgin. 69. further also know this , that gods light suffereth not it self to be sowen forth abroad into the flesh ; the mother or tinder to the light is indeed sown , but standing within , in its principle ; the † outward world , is not god , nor will it in eternity be called god ; but only a substance wherein god manifesteth himself ; viz : a † similitude of the holy divine heavenly substance , in which god worketh . 70. when a woman is impregnate from a man , and generateth a childe , that , although likely it cometh from holy parents , is not wholly christ , from within and without ; as this * authour conceiteth without ground of truth out of his obscurity . 71. christ , viz : the word , is indeed , a glimmering mother or tinder ; according to the property of the true image , which is propagated in all men as a possibility , but not in the outward flesh in this worlds substance ; but in the second principle ; and the soulish property is in the first principle ; each dwelling in it selfe . 72. therefore hath christ instituted the baptisme , and espoused himself with the mother or tinder to souls , with this covenant , that though the mother or tinder did not come to a burning light , and that the child should dye , even in its mothers body or womb ; yet neverthelesse , the soul would be in christs arms , in which he would kindle his light. 73. and though holy parents beget children , if i did look upon them , i would not say , here standeth or goeth in this child , christ ; it is wholly christ : he is indeed in the childe , but in his own principle , and in the childs property , as a glimmering mother or tinder ; on the band of christ ; but the soul of the childe is also on the band of the fathers anger , in the property , wherein adams soul hath broken it self off from god. 74. the properties of the soul stand not in equall concordance , as god created the first soul , they stand in the elevation , in the multiplicity of the wills , and not in one will ; in the multiplicity of the wills is the turba ; for one will is the enmity of the other : and they cannot be broken , for their originall is out of the eternity from the center of nature . 75. vnlesse gods light kindle it self in them , then they become in the light transmated into one will ; and then the enmity and contrary will in the center of the life of the soul , ceaseth : also then the outward-life in the child , is together , inthe flesh of perdition , and is subject to death . 76. for as the properties in the souls life , are in strife and contrariety , so also are the properties of the outward life ; for in adam all went forth out of the equall concordance , and now one kindleth the other : and the strife between heat and cold also evill and good , continueth so long as the outward life continueth . 77. therefore , it is a wrong exposition of the † author ; where he saith ; holy faithfull parents generate altogether christ : yes , that christ himself is the work of humane propagation ; which a cow would almost laugh at , to see its like in the outward man , so that he doth more foolishly than a beast : christ dwelleth in heaven in his own principle ; and the outward man upon earth in his own principle . 78. the holy good wise or woman , whereof he speaketh much without sufficient understanding , generateth not the outward beastial man of the four elements , but the inward of the pure element ; god driveth not on the work of humane propagation , he hath given it to man into his own : will in christ god drave it on , but without humane concurrence , out of his own predestinate purpose . 79 now if this * authour , can generate children without , man , then we will beleeve him , that god hath begotten a christ-child out of him , or out of his wife , if without man , she is impregnate from gods word . 80. but he will fail in that , adam hath squandered this power ; as we have expressed , concerning it at large , in the book of the three principles , also in the book of the threefold life , as also in the first part of the incarnation of christ . 81. the † conjunction of the seeds is cleerly in strife , and contrary will , and in the strife and contrary will , is the life in the childe manifest ; and not in the slime , but in the anguish in the choaked bloud : the beginning of life in a childe , is a dying of the masculine and feminine tincture , of the seed , and out of this dying goeth a new own life , up . 82. as the light shineth from the candle ; so we are to conceive in like manner , that the man and wife only sowe the body of the lifes candle ; out of which , the life in the dying , viz : in the anguish-fire , in the choaking of the first bloud , wherein the childe * becometh man , is generated : not as a dying of consumption , but in the anguish of the dying source or quality , the first principle , viz : the true fire-soul in its principle , becometh manifest . 83. it is not , conceiting will do it , but understanding the center of nature , how a life originateth ; not only to say ; christ , and god , doth a thing ; but to know , what , god , christ , and man , is , each in it self . 84. man must understand the principles , and not with historicall conceit , with literall knowledge ; and confound one thing in another ; such a master as this † authour will needs be ; viz : a god , that is omniscient , he should before-hand know very well , and not so sottishly , with such loud cry , come and draw up , without ground and understanding . 85. men know also well , that the holy woman or wife viz : the virginity , is from god ; but it hath not the might of generating ; it is in adam , with the wife eve , squandered ; it cannot generate more ; unlesse the generatour viz : christ were before-hand generated in it ; and then it generateth the soul , its bridegroom , otherwise , in the will ; that is , it transmuteth it into its love , and setteth christs garland or crown of victory , upon it . now followeth the second point of the fourth text , the * explainers own words . 1. but how and in what measure , manner , and kind , she , from her god and man christ jesu , goeth , cometh , is created or made , and prepared : hence now the triune god and lord signifieth in the testimony of holy scripture , for the better and cleerer knowledge of the holy marriage-state ; and wonderful divine union of man and wife , in one flesh , for a type and looking-glasse , giveth therein , through the divine knowledge and wisdom , to acknowledge and consider . 2. how and in what measure , manner and kind , the holy woman or wife , and faithfull humane visible flesh and bloud , under the masculine and feminine sex , from christ , the triune highly praised god , her man or husband , proceeded , was made and prepared . 3. and as true christian honest faithful marryed people ; whom god joyneth together , ( for here i speak not of those marryed people , who highly esteem outward bravery , riches , honourable familyes , and outward name , whom the lust of the flesh and of the eye , in this world , bringeth together , and causeth to marry ) yes , truly faithful christian marryed people ; who many times , never saw one another with their eyes . 4. as , all truly faithful christian people , will , to the highest praise of god in their hearts , with god the triune eternal truth and seal , give testimony , with me , that oftentimes , very wonderfully and strangely , their whole person , altogether unknowing , are brought together and joyned by the triune god jesus christ . 5. in that , the lord giveth and incorporateth in the masculine heart , his holy love , towards the feminine image , which before ; as it often cometh to passe , he never saw , much lesse , found any desire after such a one at any time , which in her presenteth the holy divine love and voyce , with all manner of friendly , richly amiable , words and works towards the feminine image accordingly . 6. and by * all manner of outward modesty and chast service or ministry , and conversation , without ceasing , in care day and night , is diligent in , and doth not give over , till through the divine good power and working , it presseth into the midst and center of the feminine heart : and with its powerful burning operation , it imageth to it self the masculine person ; and bindeth with it self the very divine good holy chaste love. 7. in both which christian hearts , this triune divine fire-burning love , in the holy divine working reception and growing doth not cease , till it bring both these masculine and feminine persons into one . 8. so that they through this powerfull working in the love , are one heart , one soul , one body , one flesh and bloud ; as indeed in the love of the divine voyce , each calleth or nameth the other his own heart soul and undivided own propriety . 9. and then in this chast divine richly amiable working through the divine power , in holy , and not unchast fleshly mixture and union , in right holy love and purity in the divine powerful blessing , the divine word , and holy discourse incorporated in the faith , bring forth fruit of the pure chast love , through and out of them , and generate children . 10. which the lord by † paul , 1 corinthians 7. in regard of the faithful married people , and honest christians , ( through and in whom , he with his most holy in the love , is powerfully and actively ) calleth holy generatings and holy children . 11. which holy wedlock divine love , in and among honest christian children , is an eternall never ceasing band of divine unity , which never more in and to them , is rent quenched or caused to cease . 12. just in such a manner it is with christ the triune highly praised god , the triune holy man or husband ; which in and with his divine voyce of his holy fully perfect love , according to the testimony of st. john 3. * hath so loved the world , whole mankinde , yes when they were yet enemies , and presented his love to all men , under the masculine and feminine sex. 23. whereby and wherein , the children of men , ( which through the fall of adam and eve , were enemies of god the eternall good , and of all divine matters ) he himself would new prepare them in their hearts , with his own divine voyce and holy love , with his own power and substantiall working , and bring them again , out of the kingdome and dominion of the reproachfull , in and to the domineering of death the devill sinne , and the outward naked fleshly world , and lust of the eye , and new create and regenerate them , in and with , this his holy divine love. 14. as indeed through this triune in-working divine holy love christ jesus , in the elect ; the stony adamicall sinfull cold unchast malicious heart , with all evill lusts and enimicitious desires , against god , the triune eternall good , is wholly done away ; and through this holy divine working in the love , is prepared anew . 15. which appeareth totally richly amiable and a perfect love-heart of god ; which burneth towards the triune highest good , in and with full love , in the full love it self ; and through the most high triune god christ jesus himself 's own in-working power , in the love towards her man or husband of the high divine majesty christ jesus , becometh so fiery and burning . 16. so that also the divine new love-heart , appeareth so great & surpassing in the love , that it presseth into all , inward and outward members of the body , in full power , and changeth all the members ; and to the triune highest praise of god christ jesus , her man or husband ; totally reneweth them . 17. so that in and to these men new prepared in the love through christ ; nothing but all good holy divine things in love , in words , life , works and deeds , are traced and manifest , and visibly knowne and seen by faithfull eyes . 18. in and to which holy totall new divine person prepared in the love , the word of the lord becometh richly and gloriously filled ; hos : 2. * i will call them my beloved people which were not my beloved . 19. as now through this holy divine working in the love of the triune highly praised god christ jesus , the expresse image and self-subsisting substance of the triune deity it self ; hath prepared , new made , and set , here upon earth , from the beginning of the world , to himself , truly faithfull holy patriarchs , prophets , and all the faithful of the old testament , out of or from all generations : as also all evangelists apostles prophets and honest christians under masculine and feminine sex of the new testament ; in such a manner , as is mentioned before , to his holy service or ministry praise & glory of his holy name , yes , to his own love , in the love. now followeth † my answer upon this second poynt , together with an explanation thereof . 1. that which this * authour sets down concerning christian married people , that it is so ; ought well to be wished , that it were so ; but it is not so , perfectly , in any ; there is a good spring wanting to them , for this great holinesse is squandered away in adam . 2. indeed christ saith ; † wheresoever two or three are gathered together in my name , there am i in the midst amongst them ; christ is indeed with holy married people that fear god , if they begin all their matters in his name ; he governeth and blesseth them , if in earnest sincerity they abide with him , that , i speak not against at all , also all their works in the true marryed state , are acceptable to him ; for christ is come , that he may destroy the works of the devill . 3. but the * authour must not here in the work of humane propagation , put or ascribe so great perfect holinesse ; and though indeed it may be called holy , yet it must be better distinguished , what , therein is holy , and what unholy : else would all mens burning bruitish and beastiall lust of the flesh , be accounted for holinesse . 4. as when they vehemently with the imagination and desire , towards man and wife , tickle themselve , as if there stuck therein great perfect holinesse , and that it were done only and solely out of gods driving on , in christs power and instigation . 5. and here the † authour , distinguisheth not what is divine and what is naturall ; he jumbles the whole work in one , and calleth all divine , as if the work of such conjunction , and inclination of the desire in one towards the other , were all done in the driving of the spirit of christ . 6. as he draweth also totally to this purpose , the coming together of two married people ; which as to honest vertuous children , who pray to god in earnest sincerity for it beforehand ; and put their will into his ; it is so indeed , that often two persons come together through gods sending . 7. which i also praise , when it is so done ; whereby also more blessing and salvation or happinesse may be , then in those , whom the lust of the eye meerly bringeth together ; and nature coupleth : and i would not in this oppose the authour , but willingly receive and allow it for right ; if the thorne and poyson did not stick in it and under it , concerning the totall holy perfection ; wherewith he supposeth he begetteth children void of originall inherited sinne . 8. for this one articles sake i will unfold this point , that men may but see , what is divine and what is naturall , what is holy , and what beastiall , and that the flattering hypocrisie and seeming holinesse , under which men will cover the originall inherited sinne might be known . 9. and that honest marryed people should not be secure or carelesse , but know , that they also are sinners ; and learn to be afraid of gods anger , and be humble before god , and diligently learn with great circumspection to pray one with another , that the devill may not sift the native impurity , and throw them into the beastiall property . 10. which indeed co-hangeth to this marriage work , for the holy work is performed with a beastiall work , and this originateth in respect of the fall of adam and eve ; and that marryed people might learn to distinguish the holy in the love , from the beastiall , and learn in this work to remain modest chast and temperate , before god and man. 11. and not as a burning lustfull bull , to which brutish work this * authour openeth a wide door , while he calleth it totally holy , and so at last in his holy giving forth ; all shame would be extinguished . 12. whereas yet the understanding , and also nature testifieth , that an abomination hangeth to it , which is not quite holy before god : in respect that also nature it self together with the soul , is ashamed of it : which ought well to be considered ; and how the poor soul , which appeareth by the eyes , is ashamed before its bridegroome christ : that it now after the fall , must propagate it self after such a beastiall manner , like other beasts . 13. for this cause i will unfold it , that marryed people may learn to know themselves , and that this authour might not make them so totally blind , and they live in abomination before god , as beasts without any knowledg thereof ; unlesse for this ; i would not particularly oppose him in this article : for holy people should get also holy children , which yet miserably often faileth , as is apparent to our eyes . 14. we know what moses saith : that † god said : let us make man , an image that is like us ; he saith not two images , but one image that is like us . 15. god is according to the fire and light but one substance , viz : according to the fires and lights tincture in the eternall nature he is also but one substance ; and that he is , and is called father and sonne , yet he is therein also but one substance . 16. but manifested in two principles ; viz : with the stern fire-world according to the fathers property , and according to the light and love-world in the sonnes property ; and yet is , but one only substance undivided , but one god ; as fire and light is one . 17. thus he hath also created his image man , according to his similitude , out of his out-spoken substance ; out of all into one substance into one only image : and also inbreathed the spirit of all the three principles into one only spirit . 18. all the three worlds ; viz : the eternall dark cold fiery , viz : the eternall nature ; as also the eternall light fiery , together with the substance thereof , viz : the pure element , and therein the paradise ; for also the outward four elementary and syderiall world with its substance , were in this created image , but one in like or equall concord or agreement . 19. man was and is the inward and outward world , the inward world is the heaven wherein god dwelleth , thus was man upon earth in heaven : the inward and outward was one ; the inward manifested it self in the outward , viz : god in the time : the outward is the time , that was in man swallowed up in the eternity ; but it was manifested in it self , not totally for the dominion , but for the wonder of the dominion of the divine world. 20. the outward world knew it selfe not in the time , but it wrought in it selfe as an instrument of the master : the outward sulphur and mercury of the body , were manifested in the power of the inward spirituall sulphur and mercury ; the tinctures of both were manifested in one another as one , the spirit wrought through the time , and that was a paradise where neither heat nor cold might be manifested . 21. the life of both worlds , viz : the heavenly holy , in the pure element ; and also the outward in the four elements , were but one only life ; and that was a similitude according to god ; viz : an expresse image . 22. for god dwelleth in the time , and the time is not manifested in him , but before him , as a similitude , it is in him in the dominion all one : the time is servant and his work , it liveth in it self , but god is the life of time , but in comprehensible to time : the time ruleth not in god , but it is in him as an instrument ; wherewith he ruleth and maketh or worketh . 23. but now understand us concerning the soul , the soul is not out of the temporary or time-nature ; the time-nature is but its dwelling-house , even as an instrument with which it maketh or worketh : * it hath in it self the center to the fire and light world , and out of the center , it became inbreathed into adam by the holy spirit , in the moving of the father out of the three principles . 24. and this is its fall and sinne , that it hath through its mighty desire , manifested the properties of the dark world in the center of the eternall nature ; which was done through imagination ; in that it introduced its lust into the instrument of time , viz : into the outward world . 25. and would try how it relished , when the equality of agreement went forth or away one from another , so that evill and good were manifested , each in it self : it lusted to eat of the relish of both , and thereby be omniscient , and suttle ; as lucifer in like manner so perished ; who lusted after the dark center in the fire-birth , and awakened that in his desire , that so the like concordance or equall agreement , in him , might be manifested in an awakening of all properties : whence lust and falshood or wickednesse existed to him . 26. for if the lifes forms , viz : the forms of the eternall nature , were manifest every one in it self , then there is a great enmity , for every one will rule , every one hath its own will , and if this were not , then there would be neither perceptibility , nor finding , but an eternall stillnesse . 27. but now the lifes formes should not be manifested in the qualifying or operating each pressing forth ; but instanding in equall agreement , like a tuned lute : and the spirit which was brought forth out of this equall agreement , by gods spirit , was also in equall agreement , viz : the spirit of the soule ; as the aire out of the fire ; that should enter into the sound of god , and strengthen it self in the power of the light , and with that very power strike the cittron of the lifes forms . 28. but that it did not , but it entered into own will , and reached after the center of the lifes forms , and awakened the same ; it would it self be god , and made it self a dark devill ; according to the first impression in the fiat of its property ; out of which in this world , are evill poysonous worms and beasts come to be ; according to the outward impression : and that is the reall fall of the devill , as also of adam . 29. but that we may render it better intelligible concerning adam , as also concerning his wise : adam was a totall entire image of god , when god had created him , then he was man and wife , and yet neither of them ; but a modest virgin in the similitude of god. 30. he had the fires matrix , and also the lights matrix , out of which , through the element , water becometh generated through the dying in the fire ; he had the fires and lights desire in him ; viz : the mother of the love and of the anger , according to the principles . 31. the life stood in a conjunction of continuall inward joyfull desire of one in another , the fire loved the light , viz : its meekning and beneficence ; and the light loved the fire , viz : its life and father ; as god the father loveth his sonne and the sonne the father in such a manner or property . 32. and in such love-desire , viz : according to fire and light , in which desire also , the dark impression with its hunger hath intermixed it self ; god hath generated substance ; the impression in the desire is his fiat , which he leadeth with the voyce of his fire and light ; viz : his making or working . 33. thus also in his image , man , was the fire mitrix , and the lights desire in great richly joyfull eternall conjunction , or as i may somewhat explaine it , when two desires meet together ; as a great richly amiable relish ; and the impression , viz : the fiat , maketh this conjunction hard or loud sounding , as the tone of a word ; wherein the cleer founding richly joyfull life standeth , in the feeling tasting smelling seeing and hearing , as an amiable manifestation of the eternall stillnesse . 34. and as this is to be known concerning the spirit-life ; so also in the flesh-life ; for what the spirit in the three principles is in it self : in word and power : that the flesh in it self is in the substance thereof . 35. the flesh hath the tincture of the fire and light in it self , to such a glorious conjunction and relish ; and the fiat , viz : the impression is also the middle or means of the desire in the flesh ; and maketh the relish substantial , whence vegetation or growing existeth . 36. yet now adam was but one , and standing in such great glory , as a totall similitude according to god ; in operation life and generating ; as god had generated all things out of his unity . 37. and in the flat , which was in all things , he had created to himself his image according to the property ; that is nothing else , but in the impression of the fiat in that conjunction , he manifested that very lust or longing delight with the impression ; now if adams soul in its self hood , had entred with its spirit , into the word of the holy power of god , and had not awakened the self hood in the fiat , and had strengthned it self in gods holy power in the desire , viz : in the impression . 38. then had the impression , viz : the fiat , again formed a similitude in spirit and substance in it selfe ; then might adam have generated magically after a divine manner ; as god generated the creature , and set it forth visibly . 39. for , the matrix of the possibility was in him ; but when the souls will , viz : the out-going spirit , brake it selfe off from gods power , and went into the fiat into its center , into own lust , to tast evill and good and went out of the resignation into self-hood : then went also the conjunction in the flesh into such a desire ; and hungred after the mother out of which it was created ; and the hunger was just in such a propertie , as it was in the spirit . 40. and with this hunger of the spirit and of the flesh , was the vanity in the center , manifested through the fiat : for the fiat impressed the desire , so that the vanity in the substance of the flesh came and was manifested : then all was done concerning the fair image : for the vanity loved it selfe : it would not enter into gods love , viz : into the holy power ; also it could not ; for god receiveth not that for a childe . 41. now when this was done , god saw the fall , as indeed he had known it before , and in that regard , he saw , and fore-saw , man , in the center of his heart in the love desire ; determining to move himself in the center of his love in the humane image : and to set the christ in jesus , or out of jesus , viz : the greatest humility out of god ; in this * middle between god and the creature . 42. then said god in himself , as moses saith : † it is not good that this man should be alone ; for he had cleerly lost the divine might to generate magically out of himself through one , we will make a fellow companion or help to be about him . 43. he adam could now not generate magically ; for he was cleerly passed into the lust of self-hood ; had he kept god for a help ; then he had been able ; but seeing he could not : therefore said god : it is not good ; in the beginning it was good indeed , but in the lust it was not good . 44. for , in god alone standeth the ability ; out of which , adam was gone with the lust into self-hood ; for the fathers anger , turned it self together in the fiat aloft and would be creaturely , whence the lust after evill and good existed , viz : after darknesse fire and light , and the substance of all these . 45. and now when the verbum fiat , the word fiat stood in adam in the desire , and impressed the property in the lust , into a substance of its similitude , then appeared the magicall image , viz : the similitude according to adam in the spirit , but the ability of the creature was gone , for it stood in the self hood , then sunk the self-hood down in unability . 46. now then said moses : * and god suffered a deep sleep to fall upon him , seeing he was gone from god into the self-hood , therefore god let him fall into unability , viz : into sleep ; he let it be done , that he fell into unability ; for in the self-hood he was in the fires-might even become a devill , and so was not able ; but he slept : and this sleep is christs rest in the grave . 47. dear brethren observe it well , it is become highly known , not in conjecture and conceit , but in terrario sancto in the holy ternary , according to gods counsell and will. 48. † the sleep signifieth death , viz : a destruction of this outward dominion : for as the outward world in its self-hood and dominion , cannot stand eternally , but must go again into the beginning , into the eternall divine dominion ; and totally break to pieces in its self-hood , and be purged and tried through gods fire . 49. so must also the outward mystery of man in the * self-hood , break to peeces , and enter again into the magick image into gods willing working and living . 50. † and understand us here right : the woman , viz : venus'es matrix from the light aire and water out of adams essence , became in adams sleep , viz : in the unability impressed in the fiat , as a mother to the propagation ; wherein the fire , in the property of the love-desire , viz : in the center of the transmutation of the fire into light , became comprehended in the fiat . 51. but the awakened vanity in the desire of the fiat in the own self-hood of the souls will , was cleerly stirring and manifested in the lust : the magick birth was lost : therefore god through the fiat , * took a rib in adams side , according to the impression of the power of adams soul and spirit , in the sulphur mercury and sal : and manifested that in venus'es matrix . 52. understand : from adam was taken his faire rose garden of the great lust desire or pleasure , of the kingdom of joy ; viz : the lights tincture according to the property of the love-desire ; and according to the bodily substance , the property of the spirituall water ; which in the love-desire , becometh generated through the fire , and is the fires or souls-spirits greatest refreshment , in which the fire-spirit had impregnated it self in substance , and generated its similitude ; viz : in the love-desire . 53. this venus mother , became figured into a wife or woman , and in adam remained the fires mother , which continually , introduceth its hunger into the venus mother , in like manner also the venus mother into the fires mother , viz : into its father and man or husband , which giveth it essence and life . 54. in which conjunction , the perfection of the kingdom of joy standeth , and the fulfilling of the desire , which should damp and hold captive the lust of vanity , out of the center of the impression according to the dark worlds property ; and onely refresh it self in the love , viz : in the kingdome of joy. 55. this love-sport or scene of both the tinctures of fire and light , were divided in adam in his sleep ; for god parted them in the fiat , and here adam lost his chast love-sport : and his virginity , which christ brought to him again ; and in the place of his rib for a wife , where he became broken must longinus'es spear enter ; and the regenerate virgin-like bloud , must tincture this breach ; and heal and make it whole again ; and quench the wrath which was in the breach . 56. thus we understand what the woman or wife is , viz : a halfe adam ; adam hath in the † superiour might : the first principle ; and eve the second . in adams part the vanity became first manifest , viz : in the center to the fire . 57. which fires-desire entered into the venus desire , and in the lust became manifested in the substance ; in which the propagation was ; therefore god in paradise promised to enter again into the seed of the woman , and with the new generated love-desire , to break the head of the serpents desire which was existed out of the center to the fire-life . 58. that is , to overcome it with the great love , to go it self into the abomination , viz : into the womans seed , which the abomination in venus'es matrix hath poysoned , and introduced into false or wicked lust ; and to break that very will , which against gods holinesse and purity went into own self , and turn it again into the love-desire . 59. and here when adam was divided , and the divine might or power , slept , he together with his wife , with his pleasure-garden , was ordained into the outward life ; for the divine understanding was in him , faded . 60. for , he was gone forth from the divine love-fire , with his desire , into the self-hood after the vanity , viz : after the manifestation of nature , after art and much knowing , that , he gat also ; but he lost thereby the knowledge of the divine kingdome of joy. 61. he was yet indeed in paradise with his eve , when the spirit of the outward world awakened to him ; but in the lust of the vanity together with his eve , to which the devill afterwards gave him more cause , at the tree of temptation , as is * above mentioned . 62. adam slept in the divine world , and awaked to the outward world , and with the earthly eating of the tree of temptation which was evill and good ; the vanity in the substance of the flesh fully awaked ; for there began the properties of the abomination in the center of nature ; to qualifie or opperate , as a seething . 63. now was heat and cold , moreover , bitter , sweet , and sowre , and all whatsoever is manifested in the dominion of the starres and the elements ; manifested also in him : the sulphur and mercury became manifest and stirring in vanity of the poyson-life : of which now , the souls spirit in adam and eve , was ashamed when they saw , that they in their self-hood , stood in such misery ; and that heat and cold pressed upon them . 64. and when god called them , again with the voyce of grace , adam said , * i am naked , and am afraid , but god said , who hath told thee that thou art naked : hast thou not eaten of the tree which i forbad thee ; and he said ; the woman gave me , and i did eat : and the woman said , the serpent beguiled me . 65. here now lyeth the whole forementioned matter or substance , how it came to passe ; for the lust stood in adam , and was in the love-desire in the fiat become introduced into substance ; in which , adam , had the birth standing , that was divided from him ; and now began that very abomination of false or wicked desire in the woman , to lust ; and raised fully the whole work up , to sinne and abomination against gods holinesse . 66. and this is the very abomination before god ; that the lifes forms are gone out from the equall agreement every one into the manifestation of it self : whence in the life , contention , viz : rising up of pride , as also covetousnesse , envy , anger , and false or wicked suttlety ; existeth . 67. so that every forme knoweth it self in the self-hood , and is manifest to it self , whence man , viz : the flesh in this opposite strife ; is introduced into sicknesse , woe pain and corruption . 68. for in the equall agreement no corruption can be , for all wills of the lifes forms are but one only substance , they goe in one equall harmony , every property is the good relish and love-desire to the other , but in the inequality or disagreement there is meer enmity ; not at all willing in its property , to hear see smell tast and feel . 69. in these five senses standeth the enmity of the life , wherein there is nothing but meer strife , in respect of the inequality or disagreement and disharmony , which the sound viz : the voyce of god receiveth not or suffereth not to come into it self : unlesse the multiplicity of the wills let their right or propriety goe ; and sink down again totally in resignation , into gods mercy . 70. as christ saith ; vnlesse ye convert and become as children which know of no falshood or wickednesse : ye shall not not inherite the kingdome of heaven : also ye must be born anew : that is , this will of falshood and vanity must totally break , and a new spring forth , which willeth the falshood or wickednesse no more : else there is no blessednesse or salvation . 71. and therefore must the flesh totally dye and corrupt ; wherein the abomination and the vanity lyeth in the substance , and goe again to the limit where it originally existed in adam , to a new revelation or manifestation . 72. now we are to weigh , the propagation of man ; the humane body is become earthly ; for , the vanity , out of which the earth became generated , is awakened in it ; and hath swallowed up the holy heavenly substance into it self . 73. for , the true love-spirit , departed in the curse of the earth from man , when the vanity awakened , then god * cursed the earth ; then all was done concerning the faire paradise of man ; his heavenly image of the divine substantiality faded : and was no more known . 74. which in a similitude is understood to be no otherwise , then as when look upon lead which before had been gold , and had through mercury , turned it selfe into lead , wherein the poysonous mercury is manifested ; which before in gold stood in great brightnesse and perfection . 75. and as now in the lead there is yet a possibility to be gold ; but it was not manifested in the mercury ; the mercury could not turn it self again into gold ; unlesse the artist came and brake to pieces the lead totally : and turned it into the first matter , out of which it was created ; then might out of that matter fair gold come to be , as it was at first . 76. or else , if the power of sol , did move it self in this mercury of the lead , which yet is a saturn , but yet hath the impression , viz : the first ground to gold in it selfe ; and generate in its power gold again in the lead , so that i see lead and gold in one substance ; and yet it is not manifested : but the lead holdeth the gold as it were half swallowed up and covered . 77. thus we are to understand in like manner concerning adam and eve ; their faire golden body in divine power and substance , became a dark obscure lead ; spoken by way of similitude ; the golden mercury awaked in the vanity of the poyson , then faded and vanished the gold , viz : the holy body in the abomination : and now it was totally earthly , and must to earth again . 78. but the voyce of god which called them again , espoused it self again with the promise of the serpent crusher or bruiser , in venus'es matrix , viz : in the second principle , in the part of the heavenly substantiality , in which before , the word of the divine sound had been manifested : but when the souls desire went out from it , it faded and vanished in it selfe . 79. thus in this espousall in the lead , there was gold and lead one in another , but the gold was not manifested , till gods mercury , in the word of promise ; manifested it self in the lead , viz : in the flesh ; then became the lead in christs humanity again changed into gold : and the processe was held , as the transmutation of mettals is performed , which becometh changed into gold : as in our book of the signature or seal of things is very largely and expressely written of . 80. and we are hereby to understand ; that the limit of the covenant , viz : the promised new golden life , is become propagated in venus'es tincture , as a possibility of the divine regeneration , which god , through the center of his heart , through that very moving manifested in christ . 81. and manifested the christ , viz : the anointed , out of jesus , and out of his deepest humility and love , and changed the poysonous mercury in dark lead , into bright gold. 82. whereby we are cleerly to understand : that in all men the vanity , viz : the awakened lifes forms in their self-hood and strife , are again become propagated ; and will still continually be propagated , till in the breaking or corruption of the earthly body ; for so long as man findeth heat and cold or sicknesse and opposite will in his spirit and body , * so long the abomination is in full life . 83. concerning the saints of god , which as prophets in the spirit of jesus , have prophesied of the christ to come ; they have all spoken out of the limit of the covenant , out of the promised word , which would move it self again in the flesh ; none of them was totally new born again in the flesh . 84. for the word stood in the inward faded image , and opened it self with the voyce , through the outward mercury , and shewed the outward man , what would yet happen and be done to him , when the word of promise should he manifested in the mercury of the flesh ; and therein break to pieces the abomination , and death of the strife in the lifes forms . 85. but after christ out of jesus , became manifested in the flesh , then that very flesh became anointed ; and therefore he was called the anointed of the lord : and if we introduce our souls desire , into this manifested word in the flesh of christ , then will also that very promised word , which is together propagated in all men in the limit of the covenant , be manifested in our souls-desire in the faded image of the divine substantiality : and in venus'es matrix , viz : in the second principle , wherein god is , viz : in his right heaven which is in man , cometh to life . 86. that is , the faded image , getteth the divine sound in the souls desire ; christ becometh man in the faded image , and crusheth or bruiseth death , viz : the abomination of the vanity in the outward leaden flesh , viz : the poysonous mercury in the lifes forms , the head of the false or wicked will , and bringeth forth the souls will in it self into god. 87. now understand us further ; concerning the propagation between man and wife both in the holy children and in the wicked : how and in what manner it is with the conjunction of the masculine and feminine desire ; and how in no man holy children without sinne can be begotten ; as this † authour paints it forth to us without sufficient understanding . 88. the conjunction of the desire towards wife or woman and husband or man cometh from both the mothers , viz : from the dividing of adam ; from both the tinctures of fire and light : which are in themselves not much nobler , and purer than the flesh , or the mercury in the sulphur of the flesh : they are done with , and have not the true life in them , but they are the fiery desire to the true life . 89. but if they come together into one , into substance ; then they awaken the true life in the mercury ; their vehement desire is after life ; they would again be that which they were in the image of god ; when adam was husband and wife or man and woman , out of which existeth now the vehement imagination in the sulphur and mercury in the flesh . 90. the fires tincture longeth in the flesh thus vehemently after the lights tincture , and the lights after the fires , the man or limbus or limus terrae et coeli , the extract of earth and of heaven ; longeth after venus'es matrix , viz : after the joyous conjunction of the love-life , viz : of the love-relish ; which relish in adam was one in another , wherein he loved himselfe , and the perfection consisted therein . 91. for the flesh knoweth not what it doth ; it is indeed a substance of that desire ; for in the desire of the tinctures the seed is generated , wherein again the tincture lyeth , and so vehemently driveth on , that it also might come to life ; for all life or every substance and thing presseth after its center out of which it is generated . 92. now it is to be known what is there sowen ; the tinctures which imagine so vehemently , are in the seed of man and woman , and the seed becometh in the impression of the fiat , viz : in the hunger of the desire ; material ; and originateth out of the power of the flesh and of the spirit ; both of the man and of the woman . 93. in the man , the spirit is fiery , that soweth the fiery tincture , in the woman the spirit is watery according to the light ; that soweth the spirits tincture , in the inward kingdome , the image of the faded substantiality ; and in the outward , the aires property out of the abomination of the earthlinesse . 94. her seed is in the outward totally cagastrish ; [ or drossy ] but if she be holy , then it is in the inward according to the saded image ; iliastrish ; that is , halfe paradisicall ; for it beareth the rose-garden wherein god became man ; it beareth according to the second principle , the house of paradise ; but in the outward principle , it beareth the childe , of the existed abomination out of adams lust ; and in the third principle , viz : in the earthlinesse , it beareth the dying , viz : the death and earthlinesse . 95. the man beareth in his seed in the first principle , the fire-world , viz : the fathers property , out of which the father manifesteth his sonne , viz : his love , viz : venus'es matrix : that is , the second principles property in him , but in his seed not manifested , but only as a glimmering tinder or mother ; so far as he is holy ; and in the third principle ; he beareth in the sulphur and mercury in his seed ; the awakened anger of god : in which the abomination against god existed , and became manifested in venus'es matrix , viz : in the womans property : 96. these properties , become with the seeds of man and woman in the conjunction brought into one , there the two tinctures receive one another in great joyfulnesse , as it is found by experience , when the seed goeth forth , how the tincture lifteth up it self in joy ; whence mans life is moved , as a joyfull aspect ; enough understood by those that are ours . 97. and the two tinctures espouse themselves thus instantly in the sulphur of the seed into one ; and awaken the mercury viz ; the work-master of the life , so that he laboureth in the seed , and awakeneth the lifes forms in the sulphur . 98. and if the mercury be not potent enough , then it draweth the mothers menstruum to it self ; and bringeth it into the seed of the conjunction , then it maketh the seed in menstruo to be flesh ; in which yet there is a materiall poyson , and the great abomination against the holynesse and purity ; as is sufficiently understood by all lovers of mysteries , what kind of poyson lyeth in the menstruum ; which desttoyeth and poysoneth any tender plant of the earth : as is undenyable . 99. now in this menstruum and poyson is the seed come to be flesh ; and both the tinctures are therein , and have their nourishment from their substance ; and the true life in soul and spirit existeth out of that . 100. where now , in this is the totall holinesse without blemish according to this * authour ? let him shew it me here ; and then i will esteem him for the bride of christ ; as he will needs be so in his outward flesh . 101. the scripture saith ; † man is sown in dishonour , but riseth up in power : here is understood the second principle , in which the word of life , standeth together in that espousall , but not in the evill sinfull flesh , which is full of kindled affections and false or wicked desires . 102. but if the seed be of wicked parents , then is the mother tinder in the second principle not stirring ; but if the parents be holy , then is the seed manifested in the threefold life , viz : in the threefold essence ; but if not , then is the divine mother or tinder , not manifested according to the love-power , but onely according to the anger ; and according to the outward world . 103. and though it be so , that honest marryed people beget children , and joyn themselves together with love-desire , yet it hath not this meaning or understanding , that the imagination or desire of man and wife is holy ; and that christs spirit driveth on the imagination ; as this * author supposeth : indeed the noble soul is ashamed of it . 104. the imagination ariseth out of the tinctures , which kindle the mercury with their lust , and the mercury kindleth the spirit of the life , and now existeth the lust and will in the heart , viz : a vehement desire ; the tenderer the complexion is , the nobler also is the tincture , in its sweet desire . 105. but if also it be shot with a † fiery dart in venus'es desire , then is the life kindled , so that it is as it were more than halfe mad with love thoughts ; and yet knoweth not what is happened to it . 106. must all this now be holy ? then would the secret whoredomes where oftentimes one vehemently and fierily loveth anothers wife , and in like manner one woman anothers husband , and so is shot with this dart ; be also holy : also when two young persons look upon one another , whence instantly venus shooteth with her fiery dart ; then must that also be holy ; whereas indeed the dart often goeth forth in false or wicked lust . 107. and though it be at the best ; yet it is a thing that is in all beasts , it is naturall ; men find some beasts that are even ashamed of it ; wherein it appeareth that nature it self is ashamed of it : and when men will give it the best and rightest name , then it is called an abomination before gods holinesse : being a thing existed out of sinne , through adams-fall : which indeed is boarn with all under divine patience , seeing it cannot be otherwise ; of which we could take many examples in the holy scripture . 108. look upon the people israel ; when god would give them the law at mount sinai , and manifest or reveal himself with his voyce ; then he commanded the young people which were loaden with such burning lust ; to * abstain from their wives ; and that pointed not only at the marriage work , but also at the * imagination . 109. when † david came to nob to the priest abimelech ; and there was no bread but the holy bread ; the priest said to david ; if the young men had abstained from women , then would he give to them ; and david said ; the women were left these three dayes . 110. herein men have a very cleer example ; that even the people of david ought not to eat of the holy bread , if they had touched women , then were they unclean , and david had shut up the women therefore from the young men ; that they should not be made unclean with the women through burning and lust ; for they were in the warres , that they should not be an abomination before god ; and so god suffer them to fall , in battell . 111. and saint paul saith : 1 corinth : 7. 5. concerning marryed persons ; that they should not depart one from another unlesse it be with both their consent , that they may apply themselves unto prayer . saint paul ; meaneth that men should forbear the marriage work , when they will repent , viz : enter into true sorrow , with prayer before god : it is just such an example as that of moses , and david . 112. therefore , a man cannot say , that the spirit of christ promoteth it and driveth it on , and intoduceth it self into the burning or ardent imagination : christ therefore became a man , without the help or co-working or concurrence of any man or husband ; that he might bring us forth out of this abomination before god , through his holy incarnation or becoming man : he became such a virgin-like child with both the tinctures one in another with own self-love , that he might bring our rent , in himself , into one . 113. and this is the abomination in the marriage work , that the seed is unclean , in the conjunction of both the tinctures , when they are brought together into one , it is the property of the eternall joyfullnesse , viz : of the highest desiring and fulfilling ; if that might be done without abomination , then it were holy . 114. but the sulphur of the seed is an abomination before the holinesse : the elevation of the naturall lifes forms , where the forms of nature lift up themselves in self-hood , they lye in the seeds , and are kindled in gods anger , viz : in the abomination of the dark world through the devils imagination . 115. therefore this impure sulphur , out of which the tinctures in the fire life , viz : in the fiery tincture become generated , is an abomination before gods holinesse , and therefore must also this sulphur with the abomination totally corrupt or break in peeces , and go again into the beginning of the creation . 116. and though it be so ; that the word of the lord verbum domini , intermixeth it self together in the holy people , that is done according to the inward man , where the divine sparkle is propagated in the image of god in the heavenly substantiality . 117. for , the word of the deity in the spirit of christ dwelleth in heaven , and the right true image created from the divine worlds substance , which in adam dyed and faded , is the heaven's substance , into which no abomination can enter : for the holy spirit receiveth not that . 118. the spirit of christ possesseth and manifesteth it selfe in his tents , and not in the beastial conjunction of the abominations of sinne ; it is not in the power of the imagination of the flesh ; but in the pure love-desire of chastity and faithfullnesse , where two joyn their minds together in the marriage band , and give up their love and faithfullnesse one to another to be their own , and desire to be one heart and will. 119. there the spirit of christ , is the love-band , and here now is rightly that thing , * increase or multiply , and be fruitfull : god said to adam and eve , they should multiply themselves in their marriage band. 120. he saith not ; he would do it with the promised crusher or bruiser of the serpent , but he gave them the power of the naturall man ; but the holy spiritual birth or geniture he promoteth in his own principle , and not in the perished corrupt flesh , not in the imagination of lust , which is more beastiall than truly humane . 121. indeed he bringeth holy children together but by the means of his officer nature , how he will have it ; but the marriage work according to the outward man , is not holy ; but according to the inward it is holy in the children of the saints ; and not in beastiall vessels . 122. but that † this authour sets it down ; that through this conjunction of man and wife , in their lust-desire ; the evill properties and lust of the flesh are separated asunder ; and totally sanctified in the spirit of christ ; the love-spirit of christ mixeth it self in their imagination ; and driveth on all abominations , and worketh in the imagination this lust of the man and woman , and sanctifieth the imagination and the seed , sinne dyeth , and a totall holy child becometh conceived , viz : a christ little child or infant , that is without blemish and sinne , moreover god and man outwardly and inwardly . 123. and this he speaketh as one that understandeth nothing of the mystery of christ ; and takes upon him freely , as a saint of his own making , a self elected one without power ; who knoweth not his beastial abomination and filth . 124. he will make christ to be outwardly ; and yet christ himself saith ; * his kingdom was not of this world ; after his appointed work was accomplished , he went to heaven ; and in the heaven which is in us , he dwelleth with us , and worketh in that very heaven in us , and not at all in the beastial man , in the fleshly birth , in which death is . 125. it is a meer fiction , whereby young people which are very eager and fiery in venus'es desire , are made altogether wanton and luxurious , when it is so finely pourtrayed before them , that their desire and lust is christs driving , and that it is the spirit of christ , which would mix it selfe and beget children . 126. when he conversed upon the earth , he never desired to mixe himself but only in the spirit in the soul , and in the image of god ; will he then now mixe himself in the beastial outward work ? we have no testimony for that . 127. in david was also the spirit of god , should therefore the spirit of god have mixed it self in his outward whoredom , and have driven on the work of the outward imagination towards * bathsheba , the wife of vriah , whom he murthered ; then , god would have had , the whoredome , to have been . 128. no! god punished david for that very fact : therefore men should not say : the spirit of christ mixeth it self in the center of the imagination of fleshly lust , and sanctifieth the outward seed ; it is altogether false . 129. he sanctifieth his tabernacles , which he possesseth ; he indeed openeth and shutteth in the work of the life , so that the mercury , viz : the work master cannot many times bring his work to life , and also many times bringeth it to life according to gods will ; as in many times to be seen among the saints of old , especially in the line of christ ; but men should distinguish the outward from the inward . 130. the marriage work in it self , if it be done * ordinately , is not sinfull , for it is driven on by gods officer , nature , and boarn withall under divine patience . 131. god sets before him the becoming man or incarnation of christ his sonne , as among the jewes , the sacrifices , which god set before him in the covenant , through the future humanity , and reconciled himself in the covenant ; that the anger might not burn in the humane abomination . 132. thus also in the outward marriage work ; god sets before him , the true image , which lyeth shut up in our seed , in christ his sonne ; and entereth in the working power into the substance of that image of the heavenly substantiality , as a glimmering mother or tinder of divine property ; and herein lyeth the holinesse of the holy marryed peoples children . 133. but in the outward flesh , as also in the soul , the abomination of sinne cleaveth to them , and so no child is born into the world without sinne : the will to the outward work of the mixing together , men should distinguish from the will of the divine holinesse , and from the will of own self lust . 134. nature willeth the burning eager lust , viz : the mixture ; and gods holinesse willeth the conjunction of the pure tinctures : in which conjunction the divine center ; viz : a holy fire-sparkle together incorporateth it self , in the substance of the heavens image in the word of power , and doth not together incarnate it selfe in the outward flesh . 135. this † authour saith , when christ is born or generated , then the earthly man must depart : but in this time ; christ is in the heaven of man , and the earthly man , upon earth in his self hood in the four elements . 136. * this authour cryeth out upon the confusion of others wayes , and despiseth other men gifted from god , in their gifts ; and yet his whole work is nothing else but a meer confusion of one thing in another ; the outward world with god , the creature with the holy trinity ; so that no rationall man at all can see by him the distinction between god and the creature . 137. there , never came to my knowledge , any writings wherein all things are so wholly spoyled confused and darkned or obscured under long circumlocutions and glosses , as in these : that he may under such confusion , but present and give forth himselfe for a god. 138. that is the whole contents of his meaning , that it is no more he that willeth , doth , speaketh , thinketh , or purposeth any thing , but that god in christ is it all , in him , the will , the deed , the speaking , understanding , thinking , begetting of children , eating , drinking , sleeping , waking : but then must he also be even the coughing in him ; and whatsoever else he doth in any secret place . 139. which is very easily understood by reading in him , because he will distinguish nothing , but will be all in all , god in christ ; which is fit should be signified concerning him , that other people might learn to beware of such seeming flourishing lustre ; and learn to know themselves inwardly and outwardly , what the creature , man , god , and christ are , and not so groundlesly call the cursed world , god. 140. i write not this to the reproach of the * authour ; but for the reader to consider , that he may know , that he is a sinner , and what his holinesse in him is , for a totall faithfull instruction , from my gifts , which in the grace of the divine love , have been imparted , to me . now followeth the third point of the fourth text. the * authours own explanation . 1. thus now hereupon followeth thirdly ; how and after what manner and kind , also , the man-god christ , cometh and is manifested through the divine-humane wife , or woman . 2. and how , through christ the first born before all creatures , the most holy expresse image , yes the self-subsisting substance of the totall most holy divine fullnesse ; the triune highly praised living powerfull word of god , god himself ; through whom and for whom , all things not only were created , but after the fall , through his holy becoming man or incarnation , and precious innocent passion , dying , resurrection , ascention into heaven , and perfect merit , were perfectly redeemed or delivered . 3. as heretofore is mentioned , he hath united the totall faithful mankind , in the love of his divine voyce , to him , to his holy names highest praise and honour , for his proper own body and wife or woman [ which he not in an outward manner prepares to himself , creates and makes new ; but in the inward center and middle of the heart ] from the beginning of the world suddenly after the fall ; betrothed in grace love and mercy , yes , in the faith , and tied it and prepared it for his eternall rest . 4. in like manner also , this most holy man christ jesus , * the innocent lamb of god , yes , the triune highly praised sonne of god , god himself , [ which according to the testimony of the holy scripture was slain from the beginning of the world ] in all faithfull and saints , with his holy living powerfull richly spirituall word , divine substance , working willing and perfecting , according to the measure of his appearing gifts , hath appeared from the beginning of the world . 5. and himself hath manifested the true womans seed , in the woman or wife of his love , prepared for himself ; against which this self own holy womans seed ; he the highly praised triune god himself , according to the testimony of the scripture hath permitted and set the enmity . 6. so that the satanical serpents seed , the unfaithfull wicked corrupt world , through satan and his naked outward fleshly sinfull wicked diabolical matters , also evill heart and † lust of the eye , is governed and driven on ; this his own self-seed , in , and together with his own love and wife is persecuted derided scorned despised scandalized worryed and put to death : as the testimony of the holy scripture truly and cleerly in & to all the saints , witnesseth and manifesteth . 7. but this holy divine womans seed , in and to the saints , hath after many kinds and wayes appeared , as in adam and eve after the fall , and after that , through christ the triune highly praised god himself , the promise of the perfect womans seed of the messiah , was spoken and pronounced to them , the strong hope , faith and confidence , in this womans seed , was openly caused to sound forth from them ; as indeed eve in this assured faith , mentioned the lord messiah * saying her first born sonne cain , was the man of the lord . 8. in † abel , this holy womans seed , and lamb of god , manifested it self , in which faith , he also sacrificed to the lord , and caused his holy praise and thanksgiving , to ascend to god the highest good : and thereupon he was slain by the serpents seed cain . 9. in * enoch , the holy womans seed , manifested it self so powerfully , that through and with god , in the holy faith the mother together with the holy birth , went bodily into heaven . 10. in † noah , this holy womans seed , and living substantiall word of god , manifested it self so powerfully , with teaching preaching , prophesying , reproving and admonishing to repent , instructing , comforting , and divine confirmation , in and to the building of the ark , pointing at the future deluge ; which holy womans seed , also his faithfull parents ; with living voyce at his birth testified and said ; this will comfort us in our misery . 11. this holy womans seed in * abraham , was witnessed by the high divine majesty , from heaven it self , the most holy triunity , which in the outward form of the persons of three men one lord , caused himself to be manifestly heard saying , in this , thy seed , shall all people be blessed ; understand , those which beleeve in him , and suffer him to rule them . 12. this holy womans seed was witnessed also by the triune god christ jesus himself , in † isaac : in rebecca , was manifested in her womb before the birth , both this holy womans , and also the serpents seed , in which the unbelief and serpents seed esau , out of the saw or swine of unbelief . 13. which persecuted the holy faiths seed , of the holy woman in rebecca ; * jacob ; and beat and struck him : who afterwards after the birth did himself terribly and damnably persevere ; and † purposed to slay the beloved jacob. 14. how mightily holily and gloriously this holy womans seed , manifested it self in the beloved jacob , concerning which , the lord zebaoth himself , giveth glorious holy testimony ; in so much as he so highly entituled him , that he called him * israel ; a prince and ruler with god. 15. this should the faithfull children and womans seed , of the highly praised triune god , united with and in this god , further consider of ; and especially , through this holy good divine living working substantial seed of god christ jesus , apprehend , to themselves the living word of god , from the least grain of mustard-seed , and least minutest measure and peece , even the totall appearing fullnesse of the deity in and to themselves ; according to the testimony of the holy scripture . 16. to which holy new-birth originall and beginning in the faithful hearts ; no worldly wit art skill , learning in the scriptures and getting it without booke , phylosophicall , logicall , naturall , puft up art , can any thing at all in the least attain or performe , according to the testimony of the scripture . 17. † where are the scripture-learned or scribes ? where are the worldly wise men ? where are the judges ? where are the councellours ? hath not god turned the wisdome of the world into foolishnesse ? as it appeareth cleerly and manifestly , in all the worldly wise , in scripture-learned art and experience ; though likely many years from their child-hood , to their highest age , they have in their state and condition taken great pains for worldly art. 18. yet they must at last be ashamed before this triune seed of god christ jesus , the living substantial word of god , from the least particle to the highest perfection in all saints ; and let go their art and lament over it saying : that it hath not at all profited them to salvation , but been totally hurtfull . 19. as many of them also before their decease have forgotten this acquired art and worldly naturall wisdome which they have learnt , and have become so foolish and childish , and indeed in all stations and conditions ; that they alas , could not any more preserve and recollect in their memory , ovr father , which they learnt from their child-hood according to the letter . 20. as then they will apprehend this necessary information according to the glorious appearing of this holy womans seed , according to the measure in all saints , in joseph , moses , joshuah , rebeccah , samuel , david , solomon and all holy honest faithfull people and prophets of the old and new testament , in works words and deeds ; to the totall perfection , inwardly and outwardly visible birth of the sonne of god , born out of the perfect pure virgin and genetrix of god , mary : even every elect , to the highest praise of god will partake with god himself , and delight himself therein , and will know how to praise the most high eternally for it , with himself . jacob behme's answer to this explanation of this third point of the fourth text. 1. this * authour , mentioneth concerning the triune god and man christ , and concerning the divine woman or wife , and signifieth ; that not only all things were created , through and for that triune man christ ; but also after the fall , were , by his holy becoming man or incarnation , and precious inward passion and dying , resurrection and ascention into heaven and perfect merit , perfectly delivered . 2. all which , needeth far another explanation : for if i say , christ is the triune god ; then i speak of no man or creature ; for the holy trinity is no man nor woman , much lesse a creature . 3. only he hath manifested himselfe , through and in the humanity , and made himself visible in a humane image ; but the visible palpable substance of the flesh , is not the triune deity : but the spirit in the power of the flesh , the divine spirit in the spirituall , the uncreaturely in the creaturely is god. 4. christ , so farre as he is called the triune god , according to the eternall word , in the name jehova or jesus , so farre as concerns the unmeasurable god , is no man or creature ; but the fullnesse of all things , dwelling in himself . 5. but according to the name christ , the deity is visible ; and this * christ , viz : the anointed of god , penetrateth , only , or presseth upon , the humanity , not upon all creatures ; he uniteth himself to no creature but man ; he hath also with his incarnation , suffering dying and resurrection , delivered no creature but man. 6. with the name christ he is become manifest only in the humanity , not in the earthly or heavenly creatures , † the earthly and heavenly creatures , need no christ , and the hellish have none . 7. this christ it is , through whom god , who dwelleth in him , and hath manifested himself , with the christ , who will judge all things , and separate the good from the evill : he is not manifested in the creatures , that he would deliver them to eternity ; and dwell creaturely in them , as he dwelleth in man : all creatures of this world except man , go again into that out of which they proceeded in the beginning . 8. when i will speak of the man christ , what kind of threesold god and man he is ; then i distinguish the humane creature , which he hath received of us men , and difference it from the triune deity ; the manifested substance , from the power and omnipotence . 9. not that he is divided , but that the spirit of god is higher then the substance , which he generateth in his desire , in his exhaled sound : for according to our substance christ calleth himselfe , the sonne of man : and saith ; the * father is greater than hee . 10. according to the humanity , he hath a given power ; and according to the deity he is the giver himselfe . the man is our humanity ; and the christ is the anointed of god ; which god hath manifested out of the name jehova or jesus out of the deep of the wisdome , out of the center of god , out of the great love , and given it to the humane creature for a light and eternall seed . 11. not that this amiable blessed sweet love of christ is the man , but the holy sun shine in the great love-flame , in the man ; for , when i see a holy christian man going or standing , i do not say there goeth or standeth christ ; but i say there goeth or standeth a christian man ; in whom , the sun christ , shineth . 12. the person of adam is not the christ ; but the person of the power of god , which dwelleth in the man adam according to the heavenly part ; that is christ . 13. as the sun shineth in the whole outward world , and impowereth all and maketh it fruitfull ; and the world is not the sun : so also the christ shineth as a revealed or manifested sun , out of jehova or jesus , in the creaturely humanity of christ . 14. the name christ , is the revealed or manifested sun out of the eternall name jehova , or jesus : jehova is the eternall divine sun , in which this great love-sun , christ ; as a heart in the center of the holy trinity , hath been hidden to all creatures , and yet is through the second moving of the deity , as a holy sweet love-sun , become manifested . 15. i must not say , that , in the person christ , viz : in the man , according to his humanity , according to that part which he hath on him from us men from our body and soul , that is , on to the deity , on to the divine substantiality , or heavenly corporeity , taken on to him ; that the creature is ceased and taken up , or that the creature soul and body from us men is unmeasurable . 16. no : for such a one is not our eternall high priest , which i could never more see in the form of man ; for , the men , when he went to heaven said : * ye shall see this jesus , come again , as he is ascended . 17. only the deity in him , and the christ , understand , the divine property , together with the heavenly divine substantiality , wherewith , he saith , john 3. 13. he was come from heaven . this is uncreaturely , and yet in every man , as an own sun , yet only in one point , which shineth forth out of the fountain of this sun , indeed from no place or space , but the place of this holy revelation or manifestation , is in all men the center of the originall . 18. this sun is in all men , but this sun is not revealed or manifested in all men , but only in the desire to the † point , which is christ ; which point is jesus out of jehova . 19. but concerning the holy woman or wife , which this authour mentioneth , which is holy and perfect , wherein the man christ becometh generated , needeth also a farre other explanation . 20. and though he sets down the holy christianity to be the woman or wife ; which i blame not : yet a man must not speak that concerning the outward earthly man , for the earthly man is not christs spouse or wife , but the inward spiritual which faded or disappeared in adam , the heavenly , which christ , as viz : the holy sun , vivifieth . 21. but * this authours writing is altogether contradictory and runnes counter against it selfe ; for here in this point , he writeth of this spouse or woman and body , thus ; which he not outwardly prepareth , createth and maketh new , but in the inward center and middle of the heart , from the beginning of the world instantly after the fall , in grace love and mercy , yes in the faith , espouseth betrotheth and uniteth to himself , and prepareth it for his eternall rest . in like manner also this holy man christ jesus , the innocent lamb of god , yes , the triune highly praised sonne of god , god himself ; which was slain from the beginning of the world in all faithfull and saints , according to the testimony of the scripture . 22. before † this authour hath set down in another place ; that if christ became manifest or revealed in man , then nature falleth totally away ; now he sets it down ; that christ , in the inward center and middle of the heart , hath from the beginning of the world , espoused and united himself with the saints in the faith ; which indeed were true , if he did not speak it concerning the man christ , but concerning the promised christ in the covenant , which first in time fulfilled the covenant . 23. for , not christ the man , who in the time in the limit of the covenant manifested or revealed himselfe ; was slain in the holy patriarchs ; but the children of faith in whom the covenant became manifested . 24. christ * hath once given and offered up his holy life in the sweet love , to his father , into his anger , which was manifested in the humane property : and with the love broken the anger to pieces . he hath not dyed in all the saints from adam to this time , and suffered himself to be slain and put to death : only the children of the faith of the covenant have suffered themselves to be put to death according to the man of sinne , that the word of life in the covenant in them , might put on the new promised life , which would manifest it self in the covenant with the future sun of the new life in the spirit of the covenant . 25. so that when christ would manifest himself in the covenant in the flesh , he also in that covenant , which had manifested it selfe in them , would be manifested in them with the divine substantiality , viz : with christs heavenly flesh . 26. for even after the resurrection of christ , when he had assumed the humanity , and slain death ; it was not christ , that dyed any more in his members , in the christians , or was slain , but adam , in christs death , that christs spirit in the soul and the holy man , might live : when christ becometh born then should the man of sinne continually dye , till at last when the outward body departeth , it wholly ceaseth . 27. but if christ the lamb of god , were become slain in the old patriarchs , then the reconciliation was performed in them , and then it cometh not solely and onely from the sonne of mary . 28. abel , was not the lamb of god which was slain for sinne : christ dyed not in abel , but in the body which he received from mary . 29. abel and all the martyrs dyed as to their own bodies ; for the sake of the covenant , which opened it self in them , they were slain , and dyed as to their sinfull adamicall body , and not as to the holy body , which was shut up in the covenant , which , christ , when he would manifest himself in the covenant , would manifest it to be an eternall life and holy flesh ; in which he would dwell and be the power and life thereof . 30. when the holy scripture saith , * christ was slain in the saints , then it understandeth , then members of the body of christ , according to christs humanity , which he , the christ , assumed : it understandeth not the triune god , that should suffer it selfe to be slain from the beginning of the world ; for doubtlesse god cannot dye : that which dyeth is only the body of christs members , according to the humane creature , and not according to the spirit of christ . 31. the spirit of christ hath therefore manifested it self in the humanity , and slain death in his assumed body ; that the gates of life in us should be opened ; for if i be murthered for the sake of christs name , and the testimony thereof ; then doth not christ dye in me , but † adam dyeth in christs death ; and christ in my dying becometh first rightly manifested . 32. my dying is christs resurrection in me ; for i dye away to the sinfull self-hood or nothingnesse , and live to the resignation in the spirit of christ . 33. therefore this is a voyd and groundlesse thing , that * this authour writeth : that the man christ , the innocent lamb of god , god himself , which ; from the beginning of the world , according to the testimony of the scripture , was slain in all the saints and faithfull , &c. 34. the triune god is not from the beginning of the world slain in his saints ; the scripture saith not so , but the faithfull men were slain for christs sake ; and not the triune christ in them . 35. man in his self-hood and i-hood ; is not christ himself , but christ dwelleth in him , he is the shining lustre of his holy life , as himself saith , john 8. 12. i am the light of the world ; this he speaketh , according to the name christ out of jesus , and not according to our humanity , which dyed on the crosse ; concerning which isaiah calleth him , a simple servant ; in that he saith , who is so simple as my servant ? 36. this servant of god , is not the holy trinity , but the revelation or manifestation , and habitation , of the holy trinity ; the servant is become slain as a lamb ; and not the holy trinity ; men should alwayes make a difference between god and the humanity ; else if god were dead in his trinity , then were death stronger than god , who must thus , have given himself up , to death . 37. christ is indeed god and man in one person , but the deity , viz : the divine property , is not the person , the man ; but the † homo , or humanity , is the man and the lamb of god , which was slain ; and is called christ , from the anointing ; so that god hath anointed this humanity of christ ; with his spirit * without measure : for the jesus is the anointing , viz : the deep love in the deity . 38. therefore now the lamb of god according to the humanity , viz : in the members thereof , wherein the promised covenant was , out of which covenant the anointing would manifest or reveal it self : was slain ; not christ the anointed of god , which in the covenant was hidden in them . 39. abel was not anointed with christ , but indeed with the promised word in the covenant , in which the christ manifested himself , and when christ manifested himself in the covenant in the humane property , then abel put on christ in the flesh : before christs humanity abel had put on the covenant in the promised word ; and † when christ arose from the dead , then abel also arose in christs anointing in christs humanity out of christs death , and lived in the anointing of christ . 40. the man christ is the first that arose from the dead in the anointing , and is also the first who in the anointing dyed to the humane i-hood : he is only and alone the lamb of god , in whom god brake his wrath to pieces : abel and all martyrs are his members , upon whom the breaking death in pieces pressed or penetrated out of this lamb christ . 41. abel received an imputed righteousnesse , not a self wrought one of his own . abel before the humanity of christ was not the lamb of god ; but he was a member in the lamb of god : christ hath in all things the preheminence ; and none of them hath been able to call himself a christian , much lesse the lamb of god ; that is , hath been slain for or instead of christ . 42. they have all of them only been put to death in the spirit of faith upon christs future coming , they have put on christ in the covenant of promise in the spirit of faith ; not as a lamb or man , but in power , not in the flesh but in the spirit , so that christ is the first who in the flesh should be called * the lamb of god. 43. † this authour mentioneth in this manner , but also this holy divine substantial womans seed , hath in and to the saints appeared and been manifest in many kinds and wayes , as in adam and eve after the fall : if this be so , that the divine substantiall womans seed was manifest in adam and eve , then they have put on christ , viz : the true womans seed in substance . 44. and then they need not expect further about any other womans seed ; why did eve then say when she bare cain : * i have the man the lord ? if she had before the substantiall womans seed manifested in her , why did she then hope for another ? 45. and god said also to abraham : † in thy seed shall all nations be blessed ; this was spoken concerning the future womans seed , which would manifest himself in abrahams seed substantially with divine heavenly substantiality . 46. if it were spoken as to the present , then god had not commanded him the circumcasion , and after that the sacrifice ; the substantiall womans seed was not in the sacrifice , but the word of promise in the covenant . 47. the substantiall seed , of which god said , therein all nations should become blessed , that lay shut up in abraham , unlesse the opening of the name jesus , should open it ; the promise to abraham , went on as to the limit . 48. that very substantiality , wherein god would become man , was saded or disappeared in adam , when he dyed to the kingdome of heaven and paradise : this saded or disappeared seed , become in its principle , co-propagated . 49. and in this seed stood the limit of the covenant , out of which the spirit of god in the saints manifested it self ; and not through the faded or disappeared substance , but with christs becoming man or incarnation , the substantiall revelation or manifestation proceeded , where god dwelleth within in the substance , viz : as a life of the substance . 50. also this * authour writeth further : and after that , through christ the triune highly praised god himselfe , the promise of the perfect womans seed of the messiah , was pronounced and promised to them ; the strong hope faith and confidence , in this womans seed , caused it self openly to sound forth from them . 51. now if christ dwelt substantially in adam and eve , what need he then promise another substance to them ? i verily think christ would not be manifested or revealed in adam : much lesse hath christ promised adam to become man in his seed : but god promised the christ to adam , viz : to awaken the anointed of god in his seed , viz : in the womans seed , and not in the mans seed , as in the fourth point shall be expressed at large . 52. christ stood in adam and eve , in the limit of the covenant in the name jesu , in jehovah , in divine hiddennesse or secresie , in the seed of adam and eve , without humane substance , and unmoveably in the promised seed , till the end of the limit , there he moved himself in the womans seed . 53. this high hitherto much repeated speech concerning the triune womans seed , before christs humanity , is much more a confusion than an explanation : the christ in the womans seed was manifested in no saint before christs birth ; but only in the spirit of the deity , in a prophetick manner , and not in a humane manner . 54. by the womans seed , is alwayes understood , the * paradise , which faded or disappeared in adam , viz : the heavenly corporeity from the pure element ; and not the four elements , this was manifest neither in adam nor abel , till the saviour christ became manifest in this seed . 55. this authour so wonderfully blends one in another , that it hath no sufficient understanding : one while he speaks of faith , that the saints have had the womans seed manifested in the faith , then suddenly he speaks of the substance , whereas in the substance there was no manifestation or revelation in them , but only in the faith , was the divine and humane conjunction in the spirit , and not in the womans seed . 56. men should not set down the triune god christ to be in the humane substance , before christs becoming man or incarnation : for after the word became flesh , then he was called christ , and no theretofore , in the covenant , where he was only in the promise . 57. and though indeed he was in the deep of the deity from eternity ; yet he was not then called the womans seed , for the womans seed was not sooner called christ , then till the word of god manifested it selfe in the womans seed , and sanctified the wo-womans seed , and generated it to a divine life or substance . 58. the womans seed attained the anointing in the motion of the name jesu in mary , and not in adam , abel , enoch , noah , abraham , isaac , jacob , and david . 59. the saints of old knew not christ in their seed , that he moved and manifested himself in their seed , but in their spirits and souls , not in the fleshly seed , but in the faiths desire , viz : as a divine conjunction . 60. what this * authour speaketh further , concerning the serpents seed ; that it hath manifested it self in the saints neer to the holy womans seed , as he peremptorily sets it down , that esau was generated out of the saw , or swine , viz : out of the serpents seed ; that is with the authour a plain ignorance and confusion . 61. esau was generated of no saw , or swine , for his mother was no saw or swine ; he was begotten out of isaac's and his wifes seed ; as well as his brother jacob , but the kindled anger of god , which adam awakened , had laid hold on esau . 62. for , the love and anger were both manifested in man , viz : evill and good , and they were alwayes in the wrestling , till at last christ came , and overcame the anger , with the sweet love of god , out of jesus , and changed it into divine joy. 63. esau was a type or shadow , of the earthly sinfull adam , and jacob was a type of christ ; christ would blesse and reconcile the esau through jacobs seed : for † he was come to call the poor sinners , viz : the perished or corrupt adam and esau to repentance , and not the righteous jacob in the line of christ . 64. esau was not begotten out of the serpents seed , else must the devill have dwelt in isaac and rebecca in their seed out of which they begat esau : which were abominable to be spoken . 65. this * authour setteth open a hellish door , in the holy patriarchs , which yet he will have to be perfect : his writing is much more a blasphemy and reproaching of god , than a christian explanation . 66. that this jacob and esau have striven in their mothers womb , signifieth , the paradise as to one part and as to the other part , the earthly world , viz : gods love and anger , which were both stirring in the humane essence , and in strife about man : as i have expressed it at large in another place . 67. this † authour should not make of esau a saw or swine ; nor of cain , so totally a serpents seed , it should be shewn in the holy scripture , or else none will give credit to him : for the judgement belongeth to god and not to man. 68. he cannot shew that cain and esau were generated devills totally out of the serpents seed : for god said to cain , * rule over sinne , suffer it not to have the dominion : thus there was a possibility in cain , that he could rule over sinne , else god had not commanded him to do so ; but whatsoever is totally the serpents and the devills , therein is , no possibility . 69. esau had even such a soul , as jacob had , both begotten from their parents , and this only was the difference , that in the one the divine love , and in the other , the awakened anger , was manifested , which , yet , christ , with his bloud , would drown , in all those who would introduce their souls desires , into him . 70. but that this * authour , rejecteth all worldly wit and art , and saith , they serve nothing to the kingdom of god : but that they are much more hurtfull : needeth also another explanation . 71. art indeed giveth no divine power or wisdome , and helps nothing to the kingdome of god ; but it belongs to the outward man of gods wonders , that he should behold gods wonders and great hidden wisdome , and † praise god , in all his works . 72. if the outward man learneth no art , then he is most neer to a * beast ; which knoweth not ; what the substance of all substances is . 73. indeed the divine wisdome standeth not in art and reason , but it sheweth art the way , what it should do and how it should seek : art is really the tool or instrument of god wherewith the divine wisdom worketh or laboureth : why should i then despise it ? through art ; † all creatures are ruled by man , and in art is the outward body covered and defended from heat and cold. 74. but that this * authour also mentioneth ; that by repentant men , all art is cast behind and forgotten , and that many in their old age , become so childish they do at length forget , our father , which they had learned : that is very cunningly and slyly intended by him . 75. for before he had said , he was so perfect , that he need not any more to pray , our father , &c. likely he would fain that none should learn to pray , and besides should learn no art , and then he need forget nothing . 76. if none should learn any art , then could we no more mannage our estate and employment upon earth , and if none should learn to pray , then all men would continue in self-hood , and then sinne is totally covered , and is no more known or acknowledged ; and then folly standeth in the place or stead of art , and man in his reason is like all the beasts . 77. the deeper a man is * learned concerning god , the deeper he seeketh and seeth into gods deeds of wonder in art ; for all profitable arts are revealed or manifested out of gods wisdome , not that they are that , by which man cometh to god , but for the government of the outward life , and for the glorious manifestation of the divine wisdome and omnipotence . 78. with the supposed womans seed , wherein he conceiteth himself to be totally divine and holy , he will not make all arts to cease ; for the womans seed is humane ; but when christ , viz : gods love , assumeth it , and manifesteth himself therein , then is that womans seed , the humanity of christ : viz : the true image of god. 79. this † authour calleth the womans seed , the good holy divine living working seed of god , christ jesus , the living word of god , and yet understandeth not what gods seed or the womans seed is , what the life and power is : when i speak only and alone of the womans seed , then i say not , gods seed christ jesus : the name jesus is divine , but the name christ is god and man. 80. when jesus manifested himself in the womans seed and assumed that , then the person was called christ ; yet now the name jesus is the holy divine life , viz : the divine seed out of the word of the deity : the womans seed is his assumed substance . 81. and therefore he is called the womans seed , because he is from the woman , viz : from the heavenly virginity which faded or disappeared in adam ; and as to another part from the outward worlds substance ; in which the name jesus , viz : gods seed , * destroyed or brake in peeces , death and gods anger . 82. the womans seed , is a totall humane seed from soul and body , but it must be rightly understood , as to that seed , wherein adam might have generated magically , if his longing or lust , had not plunged it self into vanity , evill and good , and awakened the abomination , as is before mentioned and here following in the fourth point . 83. now if i will in this place , speak so highly , of the divine womans seed , then i must distinguish gods and the womans seed : and must rightly shew ; how gods seed , viz : the name jesus , out of the word of the divine sound or life hath united it self with the womans seed : and given up it self into one person , which is called christ . 84. the name jesus , is the anointing of the womans seed , and in the anointing he is called christ the sonne of god : the seed of the woman hath a given power , and the seed of the woman is under or beneath god , as the body is beneath the soule : but the name jesus is the giver . 85. this * authour mixeth all , together , and that for two causes , one is , because himself doth not rightly understand it , the other , because he may advance all humane things , and give forth himselfe onely for christ ; viz : for the divine power and omniscience , and therefore he rejecteth all art and prayer it self ; and calleth it a forgotten thing , as if it were without † power or powerlesse ; and did not attain that which is eternall . 86. he will needs perswade us , that the womans seed christ , god and man , is according to both natures totally one , and that will he * himself be : but the humane nature continueth indeed eternally beneath the diety ; though it is not devided for all that , yet the substance is not as the spirit . 87. god , with or by creating man hath not created to himselfe a god , which is of his own substance , but an image of a similitude according to himself , viz : a manifestation of his unsearchable divine substance , in which he manifesteth himself ; to his own joy of himself , and deeds of wonder . 88. and hath given to man again , to seek and to reveal or manifest the wonders of god in this worlds substance , to his , viz : man 's own joy delight and longing pleasure , that god might be praised , known , and acknowledged , in all works , and substances , or things . here followeth the authour esaiah stiefel's fourth point of the fourth text. 1. hitherto hath been mentioned , how christ the triune highly praised god , and man , the holy seed the living substantiall powerfull word of god , hath appeared , according to measure from the beginning of the world , in all the saints , his wife or woman , and been manifested in the eyes and hearts of the faithfull . 2. hereupon now it is rightly acknowledged by all the called elect truly faithfull christians , that this most holy womans seed , the eternall birth of god , before all creatures the triune highly praised sonne , and living totally substantiall powerfull word of god , and most holy seed of the totall fullnesse of the triune deity . 3. in the holy body and woman or wife of god , the pure chast undefiled virgin mary , humane nature , yet through and in the faith , of the new-and re-generated , holy pure flesh and bloud in unity , hath taken to himself the pure humane body and soul , to the undivided eternall union , and united it . 4. and hath been generated and manifested , in and out of the faithfull love and wife or spouse or woman of god , the holy virgin mary , a little infant and visible holy creature , the sonne of god and man in one person . 5. and as the greatest and least , yes , the totall fullnesse of the divine substance in the kingdome of heaven , from the least to the greatest , here upon earth , in the flesh of the least of all and most despised and unworthy , generated , in the holy divine unity , such a man and little childe ; which is equally in the most high highnesse of all , the great triune god and lord . 6. this perfect holy seed and word of god , in one holy pure undefiled person , god and man , in the union of the woman , body , and soul , through the faith out of god , and this his holy seed , regenerated , viz : the right bridegroom , which hath united and taken to himself the bride of all faithfull , good divine holy flesh and bloud in his holy humane person . 7. concerning which the faithful witnesse , john the baptist , and fore-runner of christ , mentioneth this ; * he that hath the bride is the bridegroome . 8. in this perfect totall divine , totall humane holy substance , in one person , hath this triune god and man christ jesus , delivered his wife or woman of his body , yes faithfull body and soul to and in a masculine and feminine person , who from the beginning to the end of the world , have put their faith and trust in him , in this his holy becoming man or incarnation ; from all sinne , death devil hell world , and all worldly lust of the flesh and of the eye , temporal and eternal damnation , through his holy passion dying and bloud shedding . 9. and through his innocent death , hath rescued , from the guilty death and sinfull will , and out of the shameful kingdome of the abominable satan thief lyar and murtherour , and set us in his own kingdome of glory , with himself , to the eternall endlesse joy and holy peace , out of the eternal satanical sadnesse , misery , anguish , necessity , disquietnesse , hatred , envy and enmity of the mischievous devils , yes set us in the eternal rest and blessednesse or salvation . 10. now as this perfect triune seed and word of god , the totall † fullnesse of the deity , in visible union of the humane yet faithfull nature , a little infant hath been and appeared , which according to the testimony of the scripture like other faithful children , grew to visible palpable , greatnesse , and was received to wisdom , * age and grace or favour with god and faithfull men. 11. which also the most holy high divine triune majesty , exalted in and to himself , from hours dayes and years , in his visible holy person : gloriously , and also at last here upon earth visibly , through his holy innocent suffering and dying , joyful resurrection and ascention , † made perfect : and himself presented for a perfect man or husband of his totall bride , all the faithfull holy flesh and bloud , of his totall church or congregation , in holy undivided eternall unity . 12. and as he was from the beginning of the world , in all saints , his woman or wife , and faithfull flesh and bloud , viz : a child , and sonne of god , of the faithfull flesh and bloud of his womans seed , alwayes by the serpents seed , the unfaithfull wicked world , slain persecuted despised scorned and put to death : in which regard also the death of all saints was before the lord , very highly , dearly and preciously esteemed . 13. so he hath also in his divine fullnesse , and perfect seed and word of god , the pure faithfull womans and virgins sonne , god and man in one person , the right seed sonne and word of god , of the perfect faithful flesh and bloud , the totall persecution enmity hatred and envy , of the abominable satanicall serpents seed , of the wofull devill , ( substantially united in all unfaithfull unrepentant children of the world ) hath * taken upon him , for the sake of the redemption of all the faithfull of his body and holy woman . 14. and through his innocent suffering and dying ; hath paid the penalty and debt of all the sinnes of the world on his most holy body and woman : reconciled it with the deity in himself ; overthrown all enmity between god and man ; and in and according to this his most holy totall or universall redemption , through his guiltlesse crosse , with and in divine union through god , and out of the infancy to a perfect man presented himself to his totall holy church or congregation . 15. in , and with , which , he now according to his most holy prediction , hosea 2. † i will espouse my selfe with thee in eternity ; i will betroth my self with thee in grace and mercy ; yes , in the faith i will unite and bind my self with thee : with this his holy , unreproveable undefiled church and perfect bride and most holy sulamith : * canticles : reconcileth and espouseth in eternity . 16. in which he now according to his own most holy revelation of himself here upon earth : esaiah 9. † the eternal father , in an undivided person , god and man , one eternall generatour , triune god and lord , yes all in all , his beloved totall perfect bride , his holy body and woman , wherein he eternally generateth his holy seed , his holy word , will , work and performance , substantially livingly and powerfully . 17. and to his eternall praise , laud and honour , in this his holy church , holy jerusalem and perfect city , of the perfect appearing divine peace , which is kept in heaven , but now on earth , in this ending ceasing last time of the world ; manifesteth himself in the eternall unity of his body and woman , the undefiled , untransitory unfadable inheritance . 18. and the receiving his holy kingdom and dominion according to the testimony of the holy scripture . dan : 7. * under the whole heaven , in his saints , his united woman , and eternally ruling it , to be openly proclaimed . 19. the bride the woman , of all faithfull flesh and bloud , according to the testimony of the scripture . revelations 22. hath called ; come lord jesu : the bridegroom and man christ appeareth , and saith in the unity of his wife or woman , † here i am , here i am , here will i dwell , this is my rest eternally . 20. here thou wilt with the beloved woman of all faithfull flesh and bloud , in divine unity of thy man , with this scripture explanation , for further holy consideration , in and with thy united bridegroom , according to thy desire , for love and divine will , acknowledge and receive this . 21. in which , the triune highly praised sonne and word of god , the fullnesse of the deity , generated from eternity , the most holy seed of the woman from the beginning of the world , after the fall of adam and eve , as also the regenerated new faithfull flesh and bloud , the woman in that which is in part , and perfect holy substance is discovered to thee and manifested : to the eternall and in eternall unchangeable union . 22. not tinctured , according to the cabalisticall , theophrasticall , roso-crucian kind ; and transmuted out of the unfaithfull substance into the faithfull . 23. but according to the testimony of the scripture , a new birth , not out of the old sinfull substance , but in the center and inward heart , in the love of the divine voyce , a new beginning , a new heart , a new flesh and bloud , a new faithfull person as to body and soul , a faith , not born out of the unbeleef but out of god. 24. a body , a woman , a man , an unity of the woman , a seed , a faithfull visible good substance of god , a christ , a lord , a god , a spirit substantially , opperatively , livingly , powerfully and actively , the self-subsisting eternall one onely blessednesse or salvation , an * undefiled , unfadable , untransitory , inheritance , reserved in heaven . 25. but now in this last time revealed or manifested to all , over all , through all , and in all faithfull , with himself the triune eternall god , an eternall rest , and holy city and habitation of the highest of all and lowest of all , in heaven and upon earth ; which is and is called in all eternall eternity , according to the testimony of scripture , of ezekiel the last chapter : a wedding city . here is the lord , psal . 48. 1 , 2. very greatly and highly to be praised is the mountain sion ; the fair branch , with which the whole land is comforted . yours alwayes willingly . a. v. e. esaiah stiefell . here followeth my answer upon this fourth point of the fourth text. 1. t fourth point , i would even leave unexplained , if it were produced by the authour in a right understanding : but he jumbleth all together , and sticketh his erroneous meaning therein , and maketh much more a confusion of it , then a right explanation : but seeing i have explained the contents of it above almost in every particular , i will therefore only expound the chief matters , and extract the erroneous opinions out of his confusion , for the sake of the reader . 2. concerning the becoming man or incarnation of christ , concerning which the * authour here mentioneth , that the seed of the holy trinity in the totall divine substance , is become man or incarnate in the totall holy perfect , totally united with the deity , virgin mary , and hath taken her flesh and soul upon him , and so made mary the genetrix of god , viz : the holy word of god , as he writeth : and that mary was before new born in the faith , e er she was impregnate or with childe with the saviour . 3. this needs yet a sharper explanation and exposition ; and it had stood this master in hand , that will needs be perfect and omniscient , to have unsolded this mystery , and not to have confused it so , that a man cannot know what he understandeth thereby ; but only that a man may see his secret in sown grain or seed , spring up therein . 4. he will not herewith satisfie the seeking mind , which enquireth after the ground ; and lead him into the center of nature , he must put on other stieffeln , or bootes , if he will ride with christs spirit over death and hell ; and say , how gods anger is quenched , death broken to peeces , and the devills kingdome in man destroyed . 5. his explanation is much more erroneous , and an obscuring the understanding of the seeking mind , than an expounding . he h●nteth some high points concerning the manner of the becoming man , or incarnation of christ ; and produceth none . 6. he mentioneth that mary was totally sanctified and perfect before christ was conceived : now if the faith could have attained and have discovered the perfection , and totally have new generated man , that he had been united with and in god in body and soul , in totall perfect holinesse : then christ had come in vain . 7. and his suffering and death had not been profitable to us , if the faith , could have broken the anger of god , also death and hell , and have appeased the angry father , and have quite taken away the abomination in the vanity of the flesh . 8. also if christ , viz : the word of god ; had totally inwardly and outwardly taken to himself a holy and perfect body and soul upon earth , wherein had he broken death ? and in what body had he taken on himselfe , the sinnes of all men ? and in what body then hath he dyed to sinne ? what body became a curse on the crosse ? 9. if it had been only the holy perfect body : then would gods holinesse have made it selfe a curse , and our restitution had been only a sacrifice , which might well have been done in the faith , or through the judaicall sacrifice ; o it must needs be an evill god , who will not suffer himself to be appeased , unlesse he revenge himself upon his perfect holy substance . 10. else , why should he lay all sinne upon one holy perfect man ? and cause his fierce wrath to be shewn upon him ? and so revenge himself ? such an understanding this giveth , if we say , mary was in the faith , in flesh and bloud , in body and soul , totally perfect ; and totally united with the holy divine substance . 11. but seeing the omniscient * authour , here spoiles his breath : therefore we will here in part , a little blow up our sparkle , and unfold the mystery better . 12. king david said : in sin was i born , and in sin did my mother conceive me ; and this david it is , out of whom mary was born , viz : out of the seed of david ; of the seed of joachim her father , and anna her mother . 13. now if mary had attained in the faith , the highest perfection , why not also david , and the patriarchs ? in whom was the holy ghost as well as in mary . 14. and though this † authour indeed determines , that they were totally holy and perfect , yet their sinne and mortallity , moreover their infirme life , in sicknesse , care , perplexity and necessity , will not permit that , in which they all lived in the curse and abomination , in the vanity of the earthly flesh : which abomination , in their dying , was first broken and ceased as to them . 15. in the abomination of the vanity , there is not by far , any totall perfection , but sinne and death ; as david witnesseth of himselfe , as also all the patriarchs . 16. but concerning mary and christ this is the true , understanding : mary was the limit of the covenant of god in paradise , instituted after the fall ; that covenant stood in the true image , which faded or disappeared in adam , when he manifested or revealed the vanity in his outward flesh . 17. concerning which god said : * the day that thou shalt eat of the tree of knowledge of good and evill , viz : of the vanity , thou shalt dye the death ; which also instantly came to passe ; he dyed to the divine world , and awakened to the earthly world in the vanity , 18. for , the soul , viz : the true life of the heavenly substantiality , entered with its desire , into the abomination ; then the divine light departed from the image of the heavenly substantiality ; and now it stood in death as a nothing : and this true image it is which god from eternity hath beheld with his holy spirit in the wisdome , but without substance , which he created into substance , that is , brought substance into this image , from the three principles . 19. but when the spirit of the three principles , viz : the true soul , went from its eternall image of the purity into the † abomination of vanity , viz : into the earthly substance ; and awakened the same in the forms of nature , and manifested it in the flesh ; then the fair image disappeared , and stood again in the hiddennesse , at its eternall limit , without knowledge and perception of the earthly adam in abomination . 20. but seeing gods purpose was , that this fair similitude of god , should stand eternally before him in substance , as a beloved scene of his joy , and a similitude of the eternall substance , and spirit ; therefore he promised to move himselfe yet once , and with his highest love and humility : viz : in the center of the sweet love , in the word of his sound , to manifest the image in substance again . 21. now in mary lay the disappeared substance in the covenant , this was the dry rod of aaron , which grew again in one night , and bare almonds , as is to be read in moses . 22. now when the angel came to mary , and brought her the message , that she should be impregnate with child and generate or bear the saviour of the world , though indeed she wondered how it should come to passe , yet she said , * behold i am the maid-servant of the lord , let it be done as thou hast sayd ; that is , she gave up her will and desire into gods will , he should doe what he would . 23. and in this point , hath the center of the voyce of god , according to the deepest love of the hiddenness of god , in the image of the disappeared substance , with the introduction of the divine heavenly substance of the paradise and element , and all whatsoever the deity in the holiness containeth ; manifested it selfe in the natural seede of mary . 24. understand in the seede of mary , of her spirit and flesh , wherein lay the soules and bodyes essence , viz ; in venus'es matrix in the womans seede , as it was promised in paradise , also to abraham , and to david . 25. now understand us aright , what the cleere deity , hath received to it selfe ; not marys sinfull seede , in which , death became broken on the crosse ; indeede it had received it to it selfe but in another principle . 26. the pure holy deity , was alwayes from eternity in eternity , surrounded with the substance of the heaven in the inward , viz. with the holy substance : that very holy substance , hath the voyce of the holy deity , with the moving of the word ; introduced into marys disappeared substance , understand into the seede of mary ; and united it selfe with maryes substance , in the covenant of god. 27. for , john the 3. he sayth ; * none goeth to heaven but the sonne of man who is come from heaven ; also , i am gone forth and come out from god into this world : now the cleere deity needes no coming for it is in all places before hand , it needeth only to manifest it selfe to or in the ●●ace : and all whatsoever cometh , that is substance ; but god in his trinity is a spirit without substance , as to what he is solely in the deity . 28. therefore , when god would move and manifest himself in his covenant , in maryes heavenly disappeared substance , then came he with the substance , and manifested himself , in the united substance ; he united his coming substance with the humane substance , understand , with the heavenly humane substance . 29. for when god created his image adam , wherein he dwell and manifest or reveale himselfe , then could his holiness be manifested in no other substance , then in the heavenly holy in the pure element and paradise . 30. this he received againe in marys seede , into his holy living substance , and in that substance was christ in the faith of mary , become conceived by the holy spirit , for the faith which demerseth it selfe into gods will , that demerseth also the seede in the covenant , into the holy living substance . 31. here againe was the living holy conjunction with or betweene the substance of mary and of god , and in this united substance * sprouted the rod of aaron forth , that was the deepest love of god in the center of the holy trinity , whose name is called jesus . 32. now observe further , in this seed of mary , which disappeared in it selfe , and was not manifested to the soul , lay in in the soulish property , but according to the feminine property in venus'es matrix , according to the first principle , according to the fathers property , manifested , viz : a living essence in the seede of mary . 33. which essence otherwise in the masculine conjunction with the springing up of the life , in the exit of the fourth month , affordeth a living creaturely soul : this soulish seede hath also received to its selfe , the divine word , but in its owne , in the soulish seedes , principle . 34. for , the soulish seede hath alwayes the first principle , according to the fathers property according to the fire-world ; and the second principle hath the sonnes property according to the light-world . 35. yet now , the father is another person then the sonne ; and so it is here also to be known , or acknowledged ; the soulish property , hath its originall from adam , out of the eternall nature , out of the first principle ; it hath the center to the inward and outward nature , and it is it selfe , that , in it selfe , in its lifes formes , for a fire and light. 36. this soulish property , hath , the name jesus receiv'd to it selfe , after a creaturely kinde and manner , as an eternall espousall : but not so to understand that the holy power jesu , and the soules naturall substance , and one in the essence . 37. as little as fire and light are one , though indeed they stand in one birth , yet they have a twofold source or quality ; thus truly in jesu , the source or quality is totally holy and god himselfe ; but in the soules property , lay the worme of the kindled anger of god ; which god , with this his holy love out of jesu , would quench and put to death . 38. and in this soulish property , was the abomination existed , whereinto the devills imagination had woven it selfe : this soulish property , was tempted in the wilderness , to try whether it would totally give it selfe up into jesus , viz. into gods love , and eate of gods holiness . 39. and in this abomination of the soule , ( in which the lifes forms were elevated , and gone forth out of the equall agreement , every forme into its proper owne , out of which the enmity and opposite will existed , ) hath christ shed his holy blood of the image of the holy heavenly substantiality , and introduced it thereinto with the sweete love jesus : whence the fierce wrath in 〈◊〉 lifes formes , of the soule , in the angry fathers property , became drowned . 40. for when the altogether sweete love , in the holy blood , gave it self up into the fierce wrathfull anger of the soule ; then the fierce wrath trembled or shook before this great holiness , sweetness and love , so that its owne right brake in the trembling crack , to peeces , and became transmuted into the kingdome of joy. 41. so that the anger became transmuted into another will , and all properties of the self-hood , of the eternall nature in the self-hood , became all one in this sweete love for the love fulfilled or satisfied them all . 42. and then the abomination and the enmity against gods holiness ceased : for the abomination had dyed in the crack or terror of death , which rose up into the joyfulness : and now the soules will was called ; lord god , thee will we praise . 43. now understand us further : with the receiving of the soulish property , jesus also hath received or assumed , the outward humane fleshly substance , in the seede of mary , viz. the outward humanity , the third principle , 44. but not into the image , or into the seede of the holiness , in jesu , but after the manner , as god is in the world , and yet the world is not god , but they hang in one substance one to another , and yet they sever themselves in themselves in two principles . 45. the soule hangeth to the outward world , to the flesh , the neerest , for the soule hath 〈◊〉 three principles if it be holy : if not , then it hath only ●wo manifest to it , and the holy is hidden to it . 46. and in the outward fleshly seede , lay the death , and the abomination before gods holiness , that became as a curse banged to the crosse , and the death of sinne in this abomination became drowned with the holy blood : and the outward mystery of the outward body and life redeemed from the abomination and curse , and totally sanctified , and changed into gods unblemished image . 47. in this outward flesh , lay the evill childe , which adam generated , when he dyed as to god ; here the evill childe became taken in againe into gods love ; for isaiah sayth ; † hee tooke all our sinnes upon himselfe , not into himselfe , not into the jesus or christ , wh● was manifested in the holy image , but upon himself in the perished or corrupt adam . 48. the accursed adam , hung to the crosse , as a curse , and that , jesus christ redeemed with his innocent suffering and with the shedding of his blood : adams body dyed on the crosse , and christ borne out of iesu , in the womans sanctified seede , tinctured it , and † sprinkled it with his precious love bloud . 49. at which the curse in the earth trembled or quaked , because this judgement came upon it : and the sun , did hide or withdraw its shining at or for this judgement of this holiness , at or before this new shining sun , * from the sixt houre to the ninth , which is and signifieth adams sleepe , when he slept in the sixt houre , and in the † ninth houre , that is on the third day of the outward world , awakened or arose with his now prepared wife or woman . 50. now in the † ninth houre the outward sun with its shining sprung forth or arose againe ; and in the death of christ , the paradisicall sun , [ arose or sprung forth ] which adam in christs resurrection discovered or beheld againe . 51. now observe us further concerning marys blessing , for the angell sayd to her , thou blessed among all women , the lord is with thee . 52. in this mary , stood the highly blessed limit of the covenant of god , through which all the holy patriarchs , and prophets have spoken : viz. through gods voyce , which causeth it selfe to be heard through the * limit of this covenant . 53. for the covenant was inher●●ed all along from one to another , and in mary it stood at the ●●●mit , that is , at the end of the manifestation or revelation ; wherein iesus would manifest himselfe with the christ , viz. with the anointed of god. 54. and now the houre of the revelation or manifestation came , wherein god would manifest himself , in this his holy covenant . and god sent the angelicall message to her , and she gave up her will into gods will ; so that the highly precious name iesus , manifested it selfe in her seede of the disappeared image , and then also the word of power , awakened her own disappeared image of the second principle , in her body and life . 55. for the seede of the disappeared image , which became thus propagated without life ; that qualified or operated with the substance , whence it was generated ; and this was her high blessing before or above all women , from eve to that time in that she attained in the inward man the holy life in the disappeared image . 56. for iesus pressed or penetrated out of his owne received or assumed substance , into the mother of the seede ; but in her outward flesh , as also in the soule , was the sinne and death ; which must also with christs holy bloud-shedding , be overthrowne . 57. for christ alone was the serpent bruiser or crusher , even in his natural mother mary : hee is with the soule the first borne from the dead , to gods glory : his soule was the first , as a dore to the re-opening ; and through this dore we must all enter in . 58. mary in her outward body was mortall : as also christ according to the outward humanity ; christ lived in the outward man in the dominion of the four elements , in the source or quality of heate and cold , as we doe . 59. but the abomination which adam inherited to us , that he received not to himself from mans or the masculine seede , but in the womans or the feminine seede , as a burthen upon him which he must † beare . 60. this was his outward received or assumed humanity a vessell for it , not that a man may any way say , that christ hath wrought any sinne and abomination with his outward body , no , that could not be . 61. for he took on himself , the first principle of the foulish property in venus'es matrix in the womans seed , understand , in the property of eve ; for eve was the child that adam should have generated magically ; but seeing he awakened the abomination in the center of the genetrix , therefore that could not be done . 62. eve was adams beloved and fair well relishing sweet-savoured rose garden and paradise , when she was yet in adams essence , and now that very fair rose-garden became manifest again in the humanity of christ . 63. thus * he took the abomination of sinne , upon this image in the flesh ; as if he were adam ; and yet was not : but in the womans or feminine seed he was that , and not in the mans or masculine seed . 64. he took the mans sinne on to the highly blessed limit , in the womans outward seed , and brake in peeces the man and the woman , and brought again the virginity , viz : two tinctures into one unseparable eternall conjunction in the love , no more in the desire after substance , as it was in adam , but only in the desire after power . 65. the two tinctures generate no more substance , viz : a propagation ; but holy power , and relish or savour , and gods 66. and this is the information concerning mary and christs humanity plainly unsolded ; and not so covered as this * authour hath done , that a man cannot understand ; how it is come into substance . 67. but that this † authour presseth so vehemently upon the new regeneration of the old patriarchs , and will have them new born in christ and totally perfect ; by that i see very well what he meaneth by it and under it ; even that he also may be esteemed totally holy and totally perfect . 68. for , if the old patriarchs have put on christ , when as yet he was not * man , how much more , hee , seeing christ is now become man ; which i would heartily fain allow him if it were but true ; and if it were not so , that it might yet be so . 69. why doth he not set the apostles of christ , and their successors imitators or followers , in the humanity of christ ; as he sett the old patriarchs before christs birth ? even this is it , that he might bring in this schisme or sectarisme , that god hath created all creatures in christ his expresse image , and redeemed them all. 70. which revealed expresse image , he will have to be only in those that are his followers ; that men might not thrust him , with this outward tabernacle ; out of christs image . 71. for if he be created in christs image in adam , and god now do reveal the same in christs humanity again , and that he be proceeded out of that very image , and standeth therein ; then he can not fail ; he is christ inwardly and outwardly . 72. if it were certainly true , and that the old patriarchs had not also the image of sinne on them , that he could shew they had been totally holy , then in the old patriarchs there had been no transmutation of their bodyes ; also not in the apostles , according to the outward flesh . 73. christs apostles and their successors imitators or followers , have put on christ in their angelical image in the holy flesh : but their outward body was sinfull , and an abomination ; viz : in the turba the outward abomination in the flesh , must dye ; and enter into christs death , that christ , who is arisen from the dead , may raise up their outward body , into himself . 74. the outward life generated from mary , is reserved to the * resurrection of the dead , when the man in the virginity shall arise . 75. but if this † authour be perfect , then is he neither man nor woman , how then doth he beget children of his wife ? the old patriarchs have put on the covenant of christ ; and christ the man , became put on in the word of promise , pointing at the future fulfilling . 76. god reconciled himself in the covenant , and therefore they sacrificed , that gods imagination , which entered into the promised covenant , might receive their imagination in the sacrifice , into the covenant of promise , through the limit wherein god became man : they were in the covenant elected to be children , in which covenant god became man , and fullfilled the covenant with the humanity , which was done in the seed of mary and not in the bondage or servility . 77. the old patriarchs , did not put on christ in the flesh , but the covenant to the filiation and to the resurrection of the dead ; but now wee put on christs humanity , for the covenant is fulfilled with the humanity . 78. but the kingdom of this world doth not put on christ , for he said ; * my kingdome is not of this world ; the kingdome of this world in the flesh ; putteth on christs death and dying , it should dye in christs death , and put on his resurrection out of the grave ; that the man which dyeth according to flesh , in the limit which god hath set or appointed , viz : at the last day ; should arise out of christs death . 79. he hath given us his death and buriall for a rest , where the outward body resteth from the working of vanity , as in a meek soft sleep . 80. but what this † authour sets down concerning the opposition of the totall fleshly man ; that the earthly man which he calleth the serpents seed , despiseth , contemneth , derideth and persecuteth christ in his members and continually crucifieth and putteth them to death , together with christ ; that is so , and cannot otherwise be . 81. for when christ is become born , then the man of sinne in his self-hood must dye : the faithfull man , becometh , himself , an enemy of his own sinnes in the flesh : the faithfull man according to the heavenly substance , is indeed yea undeniably the bride of christ , in whom christ dwelleth , that i contradict not . 82. but that this * authour sets it down , that christ was born a poor despised infant in the highest lowlinesse out of mary ; and yet was equall in the height of the triune god and lord ? there he should better explain it , and shew ; wherein he is the triune god and lord . 83. not according to the creature , viz : according to our flesh and soul , which is eternally under or beneath god , but according to his divine , and according to the heavenly substantiality and corporeity ; wherewith he came from heaven , and took our substance upon him . 84. the divine substance is unmeasurable , both according to spirit , and corporeall substance ; but our humane substance is measurable : to our humane substance , the power or authority is given , but to the divine , nothing can be given . 85. god will judge the humanity , through the voyce of the humanity of christ , so that the humanity of christ according to our humanity , is the instrument to do it with ; not that our humanity in christs person and creature , hath the power or authority out of it self . 86. it is a given power or authority from the father ; as christ himselfe saith ; * all power or authority in heaven and upon earth , is given me of my father , matth : 28. not to the self-hood of the creature , that the creature , is as omnipotent and self powerfull , as god ; but that the creature , is the instrument whereby the spirit of god will † judge and separate all things . 87. the spirit of the holy trinity , in the creature is the will , and the creature is the instrument of performance , as through a cleer visible open image and substance ; seeing god hath manifested himself through the creature , therefore through the creature also he produceth a manifested or revealed authority or power and dominion . 18. as an artist fitteth an instrument of musick , and himself strikes or playes upon it , that it may sound and give melody to him , such as he would sain hear : thus also in like manner the creature is gods instrument upon which god striketh or playeth , and hath introduced his own sound out of the divine voyce , into this creaturely lute , which soundeth and melodizeth to him , 〈◊〉 〈◊〉 will. 89. this lute doth not play upon it self ; for christ saith also : † all whatsoever the sonne seeth the father do , that the sonne doth also : * and the word which i speak to you , is not mine , but the fathers who dwelleth in me ; also , † i and the father are one , * but the father is greater than i. 90. the father is the eternall beginning , and the sonne is the eternall begun , viz : the manifestation of that spirit which is called father , and the holy spirit is that , which the father through the sonne manifesteth , with the eternall outspoken wisdome , out of the sound , which the father with the sonne generateth . 91. the sonne is the fathers sound or word ; and the creature is the cleer or loud manifested word , through which the father in the eternall generating of his holy word , soundeth or speaketh : 〈◊〉 hear the creature , viz : the voyce of the person christ ; then i hear what the father , in his holy sound in the exit of his holy spirit manifesteth and expresseth in and with the creature . 92. here it is not called , beloved woman or wife , with or as to the creature ; but gods image , gods manifestation ; gods manifest dominion ; gods own doing or self-acting ; viz : the invisible and incomprehensible , acting through a visible comprehensible image and substance of his own propriety . 93. for without god there is nothing ; he alone is all ; but all whatsoever is perceptible or comprehensible , that is only an image of the invisible divine substance , wherewith the invisible hath manifested or revealed it self . 94. therefore the creature should not say of it self , that it self is any thing ; but introduce its ability into that out of which it is originated , that it may be the omniscient gods work and play or melody in his love ; that it may do what he will ; and so god be * all in all. 95. and if god will do any thing through his creature , and manifest his will ; then speaketh not the creature from or of it self , but saith , † thus saith the lord , thus hath the lord spoken , this is the command of the lord : and not esteem it self at all to be the speaking word or divine sound : also not say with this outward body ; that the outward body is espoused with gods holinesse , as this * authour sets it down . 96. the inward man is indeed , together with or in gods harmony , through which god soundeth and singeth , and is a wedding-place or city , of god : but all whatsoever is creaturely is tinder or beneath that which hath made the creature : the creature is gods artifice or workmanship , which he hath made through his wisdome : for it is the nature , it standeth in the principle , viz : in a beginning , but god standeth in none : † god is without all beginning , his desire maketh beginning . 97. but what this * authour saith concerning the woman of faithfull flesh and bloud , is not spoken plain enough to be understood ; for flesh and bloud beleeveth not , but the spirit ; flesh and bloud is a house of the spirit . 98. and what he also setteth down concerning the man christ who is in the marriage with the woman ; cannot at all be spoken of the outward flesh and bloud of this [ life ] time : for christ is himself the woman and the man , god and man. 99. of the inward man , it may well be spoken , that is in the marriage with christ , but the outward is in the marriage with the outward world , and with the vanity and sinne , as also with death and corruptibility , weaknesse sicknesse and misery , that is called eve , and not the marriage city of god , in gods holinesse , as this authour saith it is . 100. but a waste tabernacle wherein the spirit is perished , understand the outward spirit , which dwelleth in flesh and bloud , not that we would or should , despise , the spirit , viz : the soul of the great world which giveth life to all creatures ; but in the curse of the vanity , viz : in sinne , lyeth the evill child , which adam awakened and manifested . 101. but what kinde of * whimseyes this † authour hath , that he will not allow the divine tincturing and transmutation to consist with the new birth , and contemneth and rejecteth all that : it cannot be enough discerned why he giveth forth so altogether blind and absurd matters . 102. he telleth us of a totall new strange creature , which is generated in christ : if that were so , then we could not at all say , that christ had taken on himself our flesh and bloud , much lesse the soul : then also he might not at all be called * the womans seed , how should we then be partakers of him ? 103. hath not christ taken on him my creature ? how then hath he in my flesh , slain death , and quenched the anger of god ? but if he hath taken on him , my creature : what kind of strange new creature should enter into me . 104. i know of no strange one : it were directly contrary to the article , † of the resurrection of the dead : i must not speak of another man , of another creature , but of a transmutation of the course stone into gold ; the unholy into pure holinesse . 105. if that must be done ; then must the right artist in me come ; viz : the holy spirit , with the divine tincture , which is christs bloud , wherewith he brake in peeces the vanity of our humanity , and brought our right life , forth through death . 106. i must be tinctured or else i cannot be transmuted ; if christ do not tincture me with his bloud ; then my holy paradise-life remaineth faded or disappeared in death ; but if he doth tincture me , then the holy spirit in me becometh stirring , who can , in christs flesh and bloud , transmute me , according to the inward paradise-man . 107. god had not to do about a strange creature , in that he became man , but about that which in adam he created in paradise ; job saith * in this my flesh shall i see god , and my eyes shall see him and not anothers . 108. my own essence of the inward man , is in this [ life ] time tinctured and transmuted , and my outward mortall man , is tinctured with christs death : to dye , and the mystery of the outward man , viz : the fift essence or quintessence , ( understand the outward spirit without the abomination , wherein the four elements stand in equall agreement in one will and substance ) is tinctured for the last release , and resurrection of the dead ; which † transmutation will be effected at the last day . 109. this man imageth or frameth a phantasie in himself and thinketh , he is no more what he was , his nature is totally gone from him , he is totally a new creature inwardly and outwardly , and that is totally false and groundlesse . 110. his earthly man is not christs bride , in gods holinesse , but he is christs bride in christs death , so farre as he is capable or partaker of that . 111. but while he will needs be perfect and cursorily passe over christs death , and be already risen again in christs death , he truly in the self-hood goeth back with christs death into the 〈◊〉 . 112. i wish him from my heart , that his body visibly were capable or partaker of christs death : for * in that i live in my self-hood , i do not rejoyce , but i rejoyce in this , that i in my self-hood stand in christs death , and continually dye . 113. and i wish , that i yet might totally dye to self-hood , that my self-hood might be totally resigned up into god , and i be only an instrument or tool of god , and knew nothing more of my self-hood . 114. but that this † authour mentioneth , that he is altogether dead to self-hood , and is the glorious type of christs bride , which god would manifest upon earth in this last time , totally inwardly and outwardly , holy & perfect without vanity , blemish or sinne , we would readily allow him to be so if he would sufficiently assure us of it . 115. but upon his supposititions , insufficient , groundlesse , literall demonstration , whereas yet he doth not understand , how the scripture speaketh , we shall not be able to beleeve him , unlesse we see the paradise upon him , and see that he is dead from the outward world , and do use it no more . 116. for no conceit availeth , but feeling by experience and so 〈◊〉 : all the while he liveth in the vanity , and perplexeth himself in the vanity and is affected with strife , we beleeve him not : neither can we beleeve him in regard of christs word which warneth us , that we should * beware of those that give forth themselves to be christ . 117. and if one did go about in doing miracles , and did live still in the vanity in evill and good , yet then we must say , that he is a mortall man , even though he were inwardly holy and new-born in christ . 118. the golden mountain which † he promiseth in this tabernacle , the old adam might or would readily allow and put on , if it were possible , and that god would do so , with us . 119. also we would very heartily esteem him for the type and the first born of the adamicall bodyes , if it were he , that could manifest or perform so great a promise upon our mortall bodies , or if he could but manifest it on his own . 120. but that he saith , we can not see it on him ; we should beleeve it , none can assure us of it ; i cannot beleeve him , unlesse he assure me of it ; that i may conceive it is true , else i take it to be an imagination . 121. what the spirit of god signifieth concerning the last sion ; hath another a. b. c. we understand it not to be with clarified † transfigured , or glorified bodies , wherein the vanity shall be totally dead ; but concerning the fall of babel and that the end belongeth to the beginning : not the two tinctures turned into one , according to the outward man ; but we understand eve in the repentance , and in the simplicity , for the evill lust or longing which she had . 122. * his marriage state or city , which he supposeth to be , is only an eve , his sion is a vale of misery , in care , toyle , labour and necessity ; † for , winter and summer , day and night , seed time and harvest , shall not cease , as was said to noah , till the great and terrible day of the lord shall come . 123. also thus the mountain of god , viz : sion , is in the whole world , where there be honest vertuous people that fear and love god : he himself is in the honest men ; the marriage city of god , must be in man ; as also the temple of christ , where the holy spirit teacheth . 124. we need no conceit , nor running up and down , the city of gods habitation is every where , where honest men are together , as christ saith , * where two or three are met together in my name , there am i in the midst amongst them . 125. but seeing * he speaketh of a visible holy seed and woman of christ , and will have that to be totally without blemish , we desire to see a sign or token thereof , let him set that before us , that we may acknowledge it , and see it on him , and then we will beleeve him . 126. and let him leave others whom god hath gifted † in part , undisgraced ; else we will say of him , that he hath neither part nor perfection , but only a bare imagination , and vain spiritual pride , which is instigated by the driving of satan ; who fain would erect such a flattering seeming holinesse . 127. seeing he perceiveth that * the man of sinne shall be revealed or manifested , therefore he will set such a glistering chappell neer it , that sinne might no more be known or acknowledged , and that he might still , under such a glistering cloak have his hypocrisie and church , totally blind in sinne. 128. for that is the devills manner , when he seeth that sinne in man becometh manifested or discovered , then he casteth over sinne , 〈◊〉 a fine glistering trimmed or adorned cloak ; and giveth it into 〈◊〉 perswasion ; that he is holy perfect and righteous . 129. thus he layeth the man of sinne , in a fine soft bed , and covereth him with christs purple mantle , to try whether he might under such a cover sift and betray him : thus will he also do at this time , for he observeth that the man of sinne shall be manifested , and that babel shall be discovered . 130. therefore he cometh very finely and lovely covered with a shining luster or appearance , and would cover the adamicall evill child totally , that it should no more be called sinfull , it shall deny its sinfull name in the vanity , and call it self totally christ , and holy ; and saith , it is a lye , if the earthly beastiall man calleth it self , after its own self beastiall property . 131. o beloved brethren and fellow members of christ , all that read this , be faithfully warned and admonished , cover not the man of sinne with christs purple mantle , and lay him not at all in his bed of best ; but uncover him continually before god , and cast him dayly and hourly into the grave , into christs death , crucifie him without ceasing , all the while ye live in this vanity of this flesh . 132. † let him have no rest , hold him for your enemy , who hath devoured your noble pearly jewel , viz : the paradise ; presse generate or pierce him with christs death , that you may attain your pearl again out of christs death , in his resurrection out of this tabernacle , where it lyeth shut up in death : acknowledge your selves only for poor sinners before god , and go continually with the prodigall lost , and yet returning : son to the father , and pray to him for grace . 133. our whole life should be a continuall resistance , 〈…〉 even a continuall sinning : and though indeed the 〈…〉 branch new generated or born , in christs spirit , 〈…〉 ; yet the earthly man in soul and body , sinneth ; and which continually , to break or destroy the noble † rose-bud again ; and altogether obscure it . 134. the more , divine oyl is introduced into the 〈◊〉 rose-bud , out of the wounds and death of christ ; the fresher and fairer it groweth , and the fairer it blossomed . 135. here is the field , where the fruit groweth , let man be perswaded to such sluggishnesse , and to lye on such a soft bed ; as to think , he is fairly grown and quite or full blossomed ; o , no , no by no means . 135. but continually without ceasing draw divine 〈…〉 selfe , in the greatest humility from and out of gods love , 〈…〉 honey , out of the fair blossomes or flowers ; for as soon as 〈…〉 cure or carelesse , and thinketh he is holy honey , then the 〈◊〉 bringeth to him poyson in the vanity , which the own-self 〈…〉 own self lust or longing , sucketh into it self . 137. the man that would fain grow and bear fruit in gods kingdome , can not do better , then to suck all his power and vertue , which he will use for the growing or springing of his life , through christs bloud and death , and continually cast his vanity to the ground , before the truth and clarity of god , and continually be , as if he were a dying , where he mightily presseth on to the death of sinne . 138. * no city or place of rest , belongeth to sinne and vanity ; for so soon as sinne resteth , then groweth the desire to vain lust or pleasure : but while the death and destroyer or breaker in pieces is upon it , then it dyeth , without ceasing , away , from vain lust or pleasure , and the fair rose-bud groweth out of this dying , which becometh carryed in gods hand to a joy and rejoycing of the deity . 139. dear brethren , i have made this explanation out of a 〈◊〉 mind ; not at all with intent , to scorn or disgrace the † authour ; for i know his miserable confusednesse , more then he doth himself , and wish him from my heart , that he will yet be humble , and know himself , that he yet standeth in the field or soil , where the fruit groweth ; and not boast himself before the time of fruit . 140. for most certainly and truly , there will be a sion , as i then ; my self hope ; that the man of sinne will be manifested or revealed , and seek himself , in gods mercy : then must follow a constant continuall repenting life , wherein man knoweth and acknowledgeth himself to be in the 〈◊〉 , and continually presseth from vanity out from vain lust and pleasing into gods mercy . 141. the poor sinfull man , must only with the poor lazarus lay himself at gods feet under his table , and at his dore , and desire the crummes from gods table , and continually cloath himself in the ganaanitish woman , with heart and totall mind . 142. no flattery or hypocrisie attaineth the pearly jewell , for it lyeth buried in no place , but in the death of the earthly man ; that , must be gone , and then it is manifested : the adamicall death must be changed into christs death , if any would find the pearl of christ . 143. christ prayed to his father , so that , he sweat a bloudy sweat , when he would brake or destroy death in the flesh . now if we will bee and his children , and be generated or born out of his death , then 〈◊〉 we also dye with him in his death , and continually introduce our 〈…〉 great desire into his bloudy sweat , and drown the awakened vain lust and pleasure , in his bloudy sweat. 144. it must be sincere and earnest , and not comforting and flattering hypocrisie , not to say to the old adam , thou art christs flesh : no , no , only say , † in me lyeth sinne and vanity , o god have mercy upon me in christ thy dear sonne , and break and destroy my sinne and vanity in thy death ; and bring me in his victory and resurrection forth out of death . 145. make thou sinne and death , nothing , and grow thou in christ forth out of me ; bring my soul forth out of the jawes of death and vanity , in christ , that i may 〈◊〉 to thee and not to my selfe . 146. man in self-hood should ascribe no divine substance , or thing to himself , but in all things give the honour to god , and account himselfe in the divine life to be nothing and untoward ; and that all whatsoever is introduced into him from the divine power , he should offer it up to god again and say : 147. * lord ! thou hast might to receive strength , power and wisdome , thine is the honour ; i will be nothing before thee : be thou dear god in mee , what thou 〈…〉 be praised in thy power which thou 〈…〉 to me . 148. also , a man in this world , should * not desire to know his holinesse , but continually 〈…〉 of his tree christ , and commit and leave it to the 〈…〉 of twig or branch that will generate out 〈…〉 . 149. and not at all present himself and say , behold 〈…〉 deth the tree of christ : i am a branch and grown 〈…〉 bride of the lamb in all the world , but to 〈…〉 under christs death , and leave himself to the 〈…〉 to be led to pasture among the lambs . 150. not lay about him as a goat , and 〈…〉 doar , and not let any sheep more enter in , 〈…〉 hath done , in that he hath very obstinately in a treatise 〈…〉 doare of grace against us , which truly is not the manner 〈…〉 christ hath opened it for us : no lamb desireth to shut it 〈…〉 us . 151. this i mention to the loving reader faithfully and 〈…〉 him very brotherly , as my fellow member , yes in the 〈…〉 great humility , before god , and his children , to persevere , and go on , and not boast of the victory in the flesh , all the while the man of sinne still liveth . 152. and * whosoever saith he hath no sinne , he is a lyar , saith john. but then when the earthly man , dyeth away totally , sinne hath an end ; and then we will sing the song of the driver , who held us captive , and also the song of the bride , sion ; in the marriage city jerusalem . 153. and that the † authour saith , sinne hath cleerly : ceased on the type of the bride of christ , to the praise of god : this i would have to be understood concerning the true christianity , in the children of christ , concerning the inward new man in the spirit of christ . 154. and this deceipt should not be concealed from him by no means , that he willeth to cover the man of sinne ; moreover we would for that cause discover the evill child , that he should be known or 〈…〉 of the world : yes we would fixe the man of 〈◊〉 on to the crosse of christ ; that the poor sinner might see him . 155. and not so boldly play with christs purple mantle under the cover ; which belongeth to the poor converted sinner , which 〈…〉 continuall repentance , and especially to the sinner that is captivated and hard held by the devill , against whom the devill would shut the dore of grace . 156. such a one should enwrap himself therein ; and the strong who is strong in faith and knowledge , should cast about him the mantle of christ his chief shepheard , and as a lamb in 〈◊〉 ; go among the flock ; and the mantle which christ continually casteth upon him , he should cast upon his brethren and fellow members . 157. and help to fight and wrestle in them , with praying 〈…〉 and life , that gods will be done in us , and his kingdome 〈…〉 to us , and we bear fruit , as one only tree , in 〈…〉 or sprigs and branches and shew our blossomes or 〈◊〉 before god and his angels , and that we also may enjoy the fruit eternally . amen . finished the sixt of aprill anno 1622. now ended this translation out of the german language in manuscript into english , this saturday the 31. of december , 1659. notes, typically marginal, from the original text notes for div a69592-e150 * 2 cor. 5. 1. notes for div a69592-e820 * gen. 1. 27. * col. 1. 15 , 16 , 17. † joh. 1. 3. * math. 26. 39. † luk. 22. 44. * isa . 42. 8. chap. 48. 11. † deut. 32. 12. isa . 43. 11. * e. s. † joh. 3. 34. * mat. 28. 18. † luke 21. 8. * math : 24. 23 , 24. mark 13. 21 , 22. * joh. 1. 1 , 2 , 3. * joh. 1. 4. † luk. 1. 26 , 27. * luk. 1. 31 , 32. mich. 4. 7. † col. 1. 17. * or anoynter or salver . † math. 28. 18. * heb. 1. 8. luk. 1. 32 , 33. * joh. 3. 13. † joh 14 : 10. * e. s. † exod. 20. 5. deut. 4. 24. * eph. 1. 3 , 4. † act. 15. 18. * grasped or contracted . † similitude of the dark fire and light world , which are eternall . * the spirit of the ternary . † e. s. † gen. 1. 26. * gen : 1. 27. * ephes . 1. 3 , 4. † the image . † cen : 2. 7. * sued . † col. 1. 15 , 17. * note . * col. 1. 15. 17. † gen. 2. 17. * math. 21. 21. † gen. 3. 5 , 6. * 1 cor. 11. 12. text. 4. poynt . 2. vers . 50. to 72. † e. s. * or in imitation of his similitude . * 2 sam. 22. 26. 27. psal : 17. 25 , 26. * luke 17. 10. † joh : 5. 31 , 37. * joh : 16. 27 , 28. † joh : 14 10. * exod : 33. 20. † exod : 33. 23. behind him , after he is passed by , that is his back parts . * note note : † e. s. * e. s. * matth : 24. 36. mark 13 , 32. † note how the sonne knoweth not the end of the world. * this authour e. s. † e. s. * e. s. † e. s. * note . * job 19. 26 , 27. † heb : 2. 14. * 1 cor. 11. 30. † e. s. † isa . 42. 3. matth. 12. 20. † note what dyeth in man. * john 1. 14. † matth : 26. 64. mark 14. 62. acts 7. 55. * heb : 2. 17. † 1. tim : 2. 5. * e. s. † col. 2. 15. * e. s. † e. s. * note † e. s. * note † e. s. * j. b. † note what the nothing is . † col. 1. 15. 17. * i. b. * exod. 20. 4. † e. s. * luk. 1. 34 , 35. † luk : 1. 31 , 32 , 33. * rom. 5. 12. * e. s. * joh. 8. 28. † luk. 23. 34. * joh. 11. 41 , 42. † psal . 16. 8 , 9. * gen : 2. 17. † psal . 16. 8 , 9. * e. s. * note when christ will deliver up the kingdome . † 1 cor. 15. 24. * e. s. † joh. 3. 6. * 1 cor. 15. 50. † joh. 6. 63. * phil. 3. 20. † joh. 11. 25. ch. 14. 6. * note to whom christ gives his body & bloud . * rom. 7. from 17. to 24. * prov : 24. 16. † psal . 143. 2. * 1 joh. 1. 8. † e. s. * luk. 11. 4. † e. s. * note : notes for div a69592-e15860 * e. s. * this second text , 1 tim. 3. 16. † the first text , gen. 1. 17. * the two former texts . * j. b. * e. s. † e. s. † he was created into an image , not into a god. * gen : 1. 26. chap : 5. 1. james 3. 9. † psal : 104. 3. * e. s. * gen : 1. 26. † john 3. 13. * rom : 3. 9. gal : 3. 22. † note in what christ took upon him our sinnes . * note why mary is the blessed of all women . * note , how in eternity the love is among the anger . † quaked or was terrified . * phil : 2. 8. † psal : 16. 10. act : 2. 27. * job 28. 17. psal . 9. 13. † gen : 3. 24. † col : 2 9. * e. s. * note what dyeth and what riseth again . † or any image as he will. * that he might do so . notes for div a69592-e20390 * e. s. † divine or deicall . i. † 1 joh. 2. 16. * jacob behme's answer : * isa . 54. 5. † joh. 1. 4. * col. 1. 15. * joh. 5. 22. † e. s. * e. s. † joh. 1. 2. * e. s. † jo. 16. 27 , 28. * note note . † e. s. * e. s. † viz : the christ . * e. s. † note . * note . † note . * e. s. † note . * e. s. † e. s. notes for div a69592-e26380 * e. s. * j. b. † rom. 3. 23. * e. s. † matth. 6. 13. * isa . 1. 6. † gal. 1. 18. * gal. 3● . 22. * rom. 7. 17. rom : 7. 25. † 2 pet. 1. 13 , 14. * e. s. † e. s. * or blinded , from , us . † note * note † e. s. * 1 sam. 13. 14. † psal . 51. 5. * note . † note . * gal. 5. 17. * note † lauret . * gen. 3. 9. † john. 6. 44. * john. 10. 28 , 29. † e. s. * pedobaptisme . † rom. 6. 16. * note . † e. s. * e. s. † mat. 13. 31 , 32. mark. 4. 30 , 31 , 32. * luke . 15. 7. * note † gremen . † note * e. s. † e. s. * e. s. † note * or is incarnate . † e. s. * e. s. * 1 pet. 1. 15. † 1 cor. 7. 14. * john 3. 16. * hos . 2. 23. rom. 9. 25. 1 pet. 2. 10. † j. b. * e. s. † mat. 18. 20. * e. s. † e. s. * e. s. † gen : 1. 26. * the soul. * for a mediatour . † gen : 2. 18. * gen : 2. 21. † note the worlds change . * note mans change with the worlds chang . † note text. i. verse 115. and following to verse 72. * gen ; 2. 21. † or predominancy . * see before text. i. verse : 115. * gen : 3. 10. to the 14. * gen : 3. 17. to the 20. * note † e. s. * e. s. † 1 cor. 15. 43. * e. s. † eph : 6. 16. * note exod : 19. 15. levit : 15. 16. to the 19. † 1 sam : 21. 4 , 5. * gen : 1. 28. chap : 9. 1. † e. s. * john 18. 36. * 2 sam : 11. * col. 3. 5. † e. s. * e. s. * e. s. * e. s. * john 1. 29. 30. rev. 13. 8. † john 2. 16. * gen : 4 1. † gen : 4. 4. * gen : 5. 21. to the 25. † gen : 6. 9. * gen : 12. 3. chap : 18. 2. † gen : 24. 60. &c. * gen : 25. 6. † gen : 27. 41. * gen : 32. 28. † 1 cor : 1. 20. * e. s. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † note the heavenly creatures need no christ , and the hellish creatures have no christ . * note * acts 1. 11. † that is , to be like christ , humble & meek . * e. s. † e. s. * heb : 7. 27. cha : 9. 26. 28. chap : 10. 10. 1 pet : 3. 18. * rev : 13. 8. † note . * e. s. † mensch . * john 3. 34. † note how abel arose when christ arose from the dead . * note . † e. s. * gen : 4. 1. † gen : 22. 18. chap : 26. 4. chap : 28. 14. * e. s. * note the paradise is the womans seed . * e. s. † math : 9. 13. * e. s. † e. s. * gen : 4. 7. * e. s. † psal : 145. 10. ps : 148. 149 , 150. * note , what man is without art outwardly . † gen ; 1. 26. * e. s. * or taught of god. † e. s. * john 3. 9. * e. s. † or a powerless thing . * e. s. * john 3. 29. † col : 2. 5. * luke 2. 52. † heb : 2. 10. chap : 5. 9. * math : 8. 17. † hosea 2. 19. * cant : 6. 13. † esaiah 9. 6. * daniel 7. 27. luke 1. 33. † exod. 33. 14. psal . 132. 13 , 14. esaiah 14. 3 , 7. 2 cor. 6. 16. rev. 21. 3. * 1 pet : 1. 4. * e. s. * e. s. † e. s. * gen : 2. 17. † dan : 9. 27. matth : 24. 15. mark 13. 14. rev. 21. 27. * luke 1. 38. * joh : 3 13. * numb . 17. 8. † isai . 53. 4. math. 8. 17. 1 pet. 2. 24. † 1 pet : 1. 21. * math : 27 , 45. 46. † three houres . three dayes . † or bounds . note what the limit of the covenant is . * aime scope , mark. † isai : 53. 6. math. 8 : 17. * note math. 8. 17. * e. s. † e. s. * a man. * note what is reserved to the resurrection of the dead . † e. s. * note the resurrection of the outward body of this world . † e. s. * e. s. * math : 28. 18. † note what shall judge and separate at the last day . † john 5. 19. * john ●● . ●● . † john 10. 30. * john 14. 28 * 1 cor. 15. 28. † note the prophets . * e. s. † heb. 7. 3. * e. s. * ●●illen . † e. s. * gen : 3. 15. † note the resurrection is a transmutation . * joh. 〈…〉 † what will be done in the last 〈◊〉 . * gal. 2. 20. † e. s. * matth. 24. 4 , 5. † e. s. † note * e. s. † gen : 8. 2● . * math : 18. 20. * e. s. † 1 cor : 13. 9. * 2 thess : 2. 3. † note concerning the resurrection . * rev. 4. 11. * 〈…〉 * john 〈…〉 † 〈…〉 the naturall mans case stated, or, an exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in xvii sermons by that late truely orthodox divine, mr. christopher love ... ; whereunto is annexed the saints triumph over death, being his funeral sermon, by that painful labourer in the lords vineyard, mr. tho. manton ... love, christopher, 1618-1651. 1652 approx. 472 kb of xml-encoded text transcribed from 170 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a49252 wing l3169 estc r35003 14923277 ocm 14923277 102944 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. a49252) transcribed from: (early english books online ; image set 102944) images scanned from microfilm: (early english books, 1641-1700 ; 1574:13) the naturall mans case stated, or, an exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in xvii sermons by that late truely orthodox divine, mr. christopher love ... ; whereunto is annexed the saints triumph over death, being his funeral sermon, by that painful labourer in the lords vineyard, mr. tho. manton ... love, christopher, 1618-1651. manton, thomas, 1620-1677. saints triumph over death. the second edition, corrected and amended. [9], 279, [3], 34, [8] p. printed by e. cotes for george eversden ..., london : 1652. engraved frontispiece portrait of love. "the saints triumph over death, or, a sermon preached at the funerall of mr. christopher love, in lawrence-church, august 25, 1651" ([3], 34 p. at end) has special t.p. and separate paging. imperfect: print show-through with some loss of print. includes index. reproduction of original in the harvard 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 man (christian theology) theology, doctrinal. funeral sermons. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the naturall mans case stated : or ; an exact map of the little world man , considered in both his capacities , either in the state of nature , or grace . as is laid down in xvii sermons , by that late truely orthodox divine mr. christopher love , pastor of lawrence jury , london . whereunto is annexed the saints triumph over death ; being his funeral sermon , by that painfull labourer in the lords vineyard , mr. tho. manton , minister of the gospell at stoak-newington near london . imprimatur edmund calamie . the second edition , corrected and amended . london , printed by e. cotes , for george eversden , at the golden ball in aldersgate street , 1652. to the reader . the exuberant spawns of illiterate books proceeding from the polluted wombs of the overloaded , and bejaded adulterate presses , which are all painted with fair titles , i can compare to nothing so fitly as a cheating lottery ; which when the greedy invader comes with hopes for a little money laid down , to carry away a great deal of wit with him , 't is nineteen at least to one when he opens it , but he finds to his shame , that he hath drawn a blank , perhaps a blasphemy ; and yet couched under the title of glorious truth , heavenly discoveries , beams of light , new jerusalem , gods minde clearly revealed , with multitudes of such paints upon their strumpets faces . the sacred bible which indeed is an alablaster-box full of sweet perfumes and precious ointments , is made ( alas ! ) like pandora's boxe ( in the humane story ) which ( epimetheus presumptuously opening ) filled the world with evils , diseases and calamities of all kindes . the sacred bible is made now the patron of prophane mens practises ; never were grosse sins at such an impudent height as now they are ; what horrid impudence is that of hel to take heaven by the hand ? sins that were wont to hide themselves in the holes and clefts of obscurity , not daring to be hold the light , but serpent-like , to creep under the low shrubs of deceitfull shifts , how do they eagle-like sit pearching on the goodly cedars ( i mean pulpits and thrones ) the cedars of god , and dare to cast up their eyes towards the sun ? who would think it ! yet what this day more common then to meet the devill with his eyes towards heaven , and a bible under his arme , cloathing all his words and actions cap a pea in scripture phrases ; murderers , traitors , rebels , blasphemers , soothsayers , adulterers , sabbath-breakers , perjurers , oppressours , and almost all notorious villains have marshalled themselves ( like the roman clergy ) into so many severall sects of religion , all impudently assuming to themselves the usurped title of eminent saints , and quoting scripture for their actions , and scot-free passe the presse into the world to make more proselytes : so that he that in this soul-frozen age shall go to gather books to warm his soul , ( as paul did sticks to warm his fingers ) will be sure , if he be not wary , to gather vipers into his bosome : and how am i stung with pain and horrour , whiles i meditate on the thousands of poor souls that are gnawed to death by these speckled vipers ! sure it cannot but sit sad one day upon the spirits of those licentious licencers , that are as the midwives of such monsters . for thy comfort therefore and incouragement ( reader ) i do assure thee this book is free from all such venomous beasts , no toad of malice , nor serpent of deceit lurks either in the matter or the phrase hereof . in plain english , it is a pleasant , heavenly , self-searching , soul-convincing , sin-condemning , heart-humbling , spirit-raising , grace-quickning , christ-exalting book . i need say no more , they are the sermons of mr. christopher love , master of arts , and minister of the gospell of christ , whose actions , life and death , will eternize his name ; i may truly say of his elegant style , and pleasant way of expressing himself , as he of gregory nazianzen , viribus eloquii valuit , linguaque diserta : mellisluos dulei protulitore sonos . the subject of these sermons is of generall use to all sorts of people , much like in that , to that text of chrysostomes in psal . 4. 2. which ( as he saith ) if hee had a voice like thunder , and a mighty mountain for his pulpit , and all the men and women in the world for his auditory , he would choose this text to preach on : o yee sons of men , how long will ye turn my glory into shame ? how long will ye love vanity , and seek after leasing ? had this been really effected , and i been there in mr. loves spirit , would chrysostome have lent me his voice , and allowed me the use of his monarchical pulpit , when he had done in the morning with his text , i would have come up in the evening with this text , eph. 2. 12. that at that time ye were without christ , being aliens from the commonwealth of israel , and strangers from the covenant of promise , having no hope , and without god in the world : but this need not , for it is in a manner effected already : this worthy minister hath ascended that pulpit from whence hee hath thundred into the world , he is now one of those blessed ones , that dyed in and for the lord , he is at rest from all his labours , and now behold his works do follow him ; some are already gone before , and these do follow after . these sermons were preached at st. anne's aldersgate , where this holy young man was pastor : i pray god they may prove as the great trumpet of god , to cause a spirituall resurrection amongst those people before they go down to the house of rottennesse ; it cannot but much rejoyce those people to hear their pastors voice again , those sheep cannot but know their shepherds voice ; which that they may doe , the lord of heaven blesse these his worthy labours to their , and thy spirituall advantage ; so as that the distressed churches losse in his sad and unexpected absence , may be made up in the blessing of god , upon these and the rest of his pious and painfull labours . so prayeth , thine , e. c. sermon , i. ephes. 2. 12. that at that time ye were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise ; having no hope , and without god in the world . this chapter out of which my text is taken , is like a little map , containing in it a description of the little world man , and that in a double capacity ; considering man either in the state of grace , or in the state of nature ; if you consider man in the first capacity , in the state of grace , this chapter layes down a five fold description of bringing man into the state of grace . 1. here is laid down the efficient cause of bringing man out of the state of nature , into the state of grace , and that is god , in the 4. vers . 2. here is laid down the impulsive cause , and that is the riches of gods mercy in the same verse , but god who is rich in mercy for the great love wherewith he loved us , &c. 3. here is laid down the meritorious cause of it , which is christ in his sufferings , in the 7. verse , that in the ages to come , he might shew the exceeding riches of his grace in his kindnesse towards us , through jesus christ . 4. here is laid down the finall cause of it in the same verse also , that in ages to come , he might shew the exceeding riches of his grace . and , lastly , here is the instrumentall cause of bringing man out of the state of nature into the state of grace , and that is faith , in the 8. verse : for by grace are you saved through faith , and that not of your selves , it is the gift of god. now the other part of the map describes man in the second capacity , in the state of nature , and herein it gives a twofold description of mans condition ; 1. positively , what he is . 2. privatively , what he wants . 1. it describes man in the state of nature positively what he is , and that in five particulars ; 1. men in their naturall condition , are described to bee dead in trespasses and sinnes . 2. they walk according to the course of this world , as pagans and heathens do . 3. according to the prince of the power of the air , that is , the devill ; now the devill is called the prince of the air , either because he doth reside in the air , or else , because he hath the power of the winde and of the air . 4. they are called children of disobe dience ; that is , bor n in a state of disobedience quite contrary to the commands of god. 5. that they fulfill the lusts of the flesh and of the minde , and are by nature children of wrath . thus far you have the positive description of man in the state of nature . 2. now in the second place , the apostle describes him privatively what he wants ; and that in the words of my text , in five particulars , wherein hee plainly shews that he is the poorest man in the world that wants jesus christ , and the most miserable : that at that time you were without christ ; that is the first : you were aliens from the common-wealth of israel ; that is the second : you were strangers to the covenants of promise ; that is the third : you were without hope ; that is the fourth : and you were without god in the world ; that 's the fift . now these comprehensive expressions , contain in them the whole misery of man , and that in these five particulars here named ; 2. here is described the time how long , a man is in this condition , that at that time , that is , the time during your unconverted estate ; as long as you are unconverted , so long you are without christ , and an alien from the common wealth of israel , and a stranger to the covenants of promise , without hope and without god in the world . and now what a dismall text have i here to handle , and what a doleful tragedy am i now to act ? but yet out of every one of these , there is a great deal of comfort which may flow forth ; i shall only at present make entrance into the words , and speak more fully to them afterwards ; that at that time you were without christ ; that at that time : beloved here wants something to supply the sense of the words , and therefore read the foregoing words , and you will finde what must be brought in ; the verse before runs thus , wherefore remember , that you being in times past gentiles in the flesh , &c. wherefore remember , these words must be prefixt ; wherefore remember , that at that time you were without christ , and aliens to the common-wealth of israel , &c. i shall here by the way only draw out this one doctrine from the coherence of the words , wherefore remember that at that time ; the apostle would have these converted ephesians to remember , that they were men without christ , and aliens to the common-wealth of israel , and strangers to the covenants of promise , without hope , and without god in the world : now from hence i would commend this observation to you . doct. that it is the will of god that men in a converted estate should often call to minde the sinfulnesse and misery they were guilty of before their conversion . beloved , this is a subject i could never have occasion to speak to you of before , and yet it is a point of admirable use , especially in these times , wherein people think that when once they are brought into a state of grace , they must live in divine raptures , and revelations , and spirituall joyes , above duties and ordinances , and never look back into their former sinfulnesse and wickednesse they were guilty of before their conversion : why , here the ephesians were converted men , and had extraordinary priviledges , they were brought to sit in heavenly places in christ jesus ; and yet the apostle bids them remember their former sinfulnesse and misery , remember o you ephesians that ye were once without christ , and you were aliens to the common-wealth of israel , &c. therefore you must take heed of this , to think that when you are converted , you must be only rapt up into the third heavens , and never look back into your former condition ; you see here the apostle bids you remember what you were at that time during your unconverted estate , that you were then without christ , and strangers to the covenants of promise , &c. so that you see it is the will of god , that men in a converted estate should often cal to minde the sins and miserie they were in before conversion . now before i come to give you the reasons of the point , give me leave to premise these three cautions ; when i tell you , that after your cōversion , you should call to minde your sin and misery before conversion , you must not do it 1. with complacency of spirit ; nor 2. with stupidity of heart ; nor 3. with despondency of minde . caution 1 1. you must not cal to minde your former sinfulnesse with complacency of spirit , to please your humors ; you must not do as some great men use to do , that have been guilty of great and crying sins ; as adultery , drunkennesse , swearing , and the like , in their youth ; go tell and boast of them in their age ; this is a very great wickednesse : you must call to minde your former sinfulnesse not with complacency , but with bitternesse of spirit , with grief , sorrow , and perplexity of heart : many men will tel you large stories of the wickednesse , that they have committed ; but they do it with delight , and if they had strength and abilities , they would be guilty of the same sins and wickednesses stil ; which is a most ungodly practise , and that which the scripture condemns men for , as in the 23. of ezek. 23. 19 , 21. yet she multiplyed her whoredomes , in calling to remembrance the dayes of her youth , wherein she had played the harlot in the land of egypt ; thus thou calledst to remembrance the lewdnesse of thy youth : the meaning of this is , she called her sins to remembrance , but it was so as to play the whore stil , and to be unclean stil , she did it with delight and complacency , with content and joy ; now i say you should call your sins to remembrance with a great deal of grief and sorrow , and bitternesse of spirit : and therefore when young gallants wil boast of their sins , and tel how often they have been drunk , and have made others to be so ; and how often they have plaid the whoremaster , and have drawn others to do so ; this is a most diabolical remembrance . 2. you must not cal your former sins to remembrance , with stupidity of heart neither : beloved , there are many men can remember what lewd courses they have taken , and what wicked lives they have lived ; how often they have been drunk and unclean , and the like ; and yet are never troubled at the remembrance of it ; their hearts do not smite them with remorse and sorrow , but are like a rock ; the sense of sin never troubles them : this is no way of calling sin to remembrance , with a blockish and stupid heart , this is not thanks worthy ; but it must be done with a broken , and a bleeding , and a contrite heart : and , 3. take in this caution too , it must not be done with despondency of minde neither . there are many converted ones , that do cal their sins to remembrance , but it makes them discouraged and unwilling to come to christ , it makes them think that they have no interest in the covenant of grace ; but this should not be , the true effect that the consideration of your former sinfulnesse should produce , should be your laying your souls low , and making them humble , and the more sensible of that indispensable need you have of christ , of going unto him for salvation and comfort . these are the cautions necessary to be premised ; i come now to give you the reasons of the point , why it is the will of god , that people in a converted estate , should often cal to minde the sin and misery they were in before conversion , and reas 1 1. god will have it so , because by so doing , you will be provoked the more highly to magnifie and admire the greatnesse and riches of gods grace to you ; there are none in the world greater admirers of gods grace and mercy , then those that are most studious of their own sin and misery : thou wilt never solemnly and throughly magnifie gods mercy , till thou art plunged into a deep sensiblenesse of thine own misery , till the lord hath brought thee to see in what a miserable and deplorable condition thou wert in before conversion , thou wilt then admire and magnifie the riches of gods free grace , in bringing thee out of that condition , into the estate of grace , as in 1 tim. 1. 13. the apostle paul when he would magnifie the free grace of god to him , saith he , i was a blasphemer , and a persecutor , and injurious ; and yet through the abundance of gods free grace and mercy , i have obtained mercy : the consideration of his former sinfulnesse did elevate and scrue up his heart , to make him admire the free grace of god to his soul ; that man can never prize liberty as he should do , that never was in prison : but , reas 2 2. another reason why god wil have it so is , because this will be as a spur to quicken and engage men to be more eminent in grace , after their conversion : when a man doth frequently and seriously consider how bad and sinful he was before conversion , it cannot but provoke him now to be more humble and holy , after his conversion . it is very observable in paul , that all those sins and wickednesses he was guilty of before conversion , he did most of all strive against , and labour to excell in the contrary graces after conversion : as first before conversion he did labour to hale others to prison , for worshipping of christ ; but after his conversion , he did labour to draw others to christ : act. 26. 10 , 11. many of the saints did i shut up in prison , and gave my voice against them , and punished them oft in every city , and i was exceeding mad against them , and banished them into other cities : and now you shall see that after conversion , paul did labour to outvie in grace , that evil course he was in before ; as before conversion , he did imprison those that did belong to christ , so after conversion , he was shut up himself in prison , for the cause of christ ; before conversion , he gave his voice against the people of god , but after conversion , he did pray to god for them ; before conversion , he did punish them often , but afterward he did preach to them often ; before conversion , he did compell men to blaspheme christ , but after conversion , he was very earnest to perswade people to beleive in christ ; he was exceeding mad against them before conversion , but afterward hee was so exceeding zealous for the people of god , that every one thought hee had been mad : and lastly , before conversion he did persecute saints to strange cities , but afterwards he did go preaching of the gospel to strange cities : oh my beloved , let pauls pattern be your task , cal to minde your sin and wickednesse in your unconverted condition , but so that it may provoke you , that now you are converted , you may labour to abound in grace , as formerly you have abounded in sin . reas 3 3. another reason why god will have us call to minde the sin and misery we were in before conversion , is , because this will be a means to kindle a great deal of pity and compassion in our souls , towards those that remain yet unconverted : this the apostle exhorts us to in tit. 3. 2 , 3. speak evill of no man , sayes he , be no brawler , but gentle , shewing all meeknesse unto all men , for we our selves also were sometime foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hatefull , and hating one another ; as if the apostle should have said , i paul , and thou titus , we were sinful as wel as they , and did serve divers lusts as wel as they once , let us therefore be pitiful , and merciful , and compassionate towards them , this consideration wil greatly provoke us to commiserate poor sinful souls ; the great reason why we pity them no more then we do , is because we do not cal to mind our own sinfulnesse , and what we were before conversion . reas 4 4. another reason may be this , because the consideration of our former misery , will greatly abate pride in the hearts of converted men ; this will be a great means to abate and keep under pride , and advance humility in the hearts of gods people : beloved , a good man naturally is apt to be proud , we are not proud of our sins , but of our graces ; pride is apt to grow in the best mans heart , and therefore god would have us sometime look back upon what we were in our unconverted estate , that so that might abate the pride of our spirits : you have an excellent place for this in ezek. 16. 3 , 4 , 5. compared with the last verse of that chapter . sayes god there to jerusalem , thy birth and thy nativity is of the land of canaan ; thy father was an amorite , and thy mother an hittite ; and as for thy nativity , in the day that thou wast born , thy navill was not cut , neither wert thou washed in water to supple thee , no eye pitied thee to do any of these unto thee , but thou wert cast out into the open field , to the loathing of thy person in the day that thou wast born ; that thou maist remember , and be confounded , and never open thy mouth any more , because of thy shame , when i am pacified towards thee for all that thou hast done , saith the lord : they must remember their guilt and their shame when god is pacified towards them , and when god is reconciled to them ; and so you have another place for the same purpose , in ezek. 20. 43. and there shall you remember your wayes , and your doings , wherein you have been defiled , and you shal loath your selves in your sight , for al the evil that you have committed . i remember what plutarch relates of one agathocles , who was advanced from a potters son , a low , mean , and contemptible condition , to be king of sicilie , this man when he might have been served every day in golden dishes , yet he would stil have his provisions brought in earthen dishes , because sayes he , i may remember what i was , and what i am , a potters son , that so i may not be too much lifted up and exalted : why , so do you remember what you were , your father a potter , and you a poor miserable sinfull creature , and this will abate the pride of your hearts . reas 5 5. and lastly , god wil have us cal to minde our former sinfulnesse , because this wil make us more watchful and circumspect , that we do not run again into those sins that we were guilty of before conversion ; god would not have us do it , to drive us into despair , or to question our evidences for heaven , but to make us humble and watchful , that we run not again into the same sins . thou maist thus think with thy self , before conversion , i spent my dayes in sin and wickednesse , and consumed my years in vanity and pleasures , in fulfilling the lusts of the flesh and of the mind ; and the consideration of this , will lay an engagement upon thy soul , to walk more carefully , and prudently , and holily in time to come ; this the apostle makes use of , in ephes . 5. 8. you were sometimes darknesse ( saith he ) but now are you light in the lord , walk therefore as children of the light ; we should now hate and abhorre those sins that formerly we have delighted in . use . these are the reasons of the point ; i shal only make one short use of it ; which shal be of reprehension to those , that ( notwithstanding it is the will of god , that men after conversion should cal to minde the sin they were guilty of before conversion ) do yet crosse this doctrine either in their judgement , or practice . 1. this reproves those that do contradict this doctrine in their judgement , and think that when once they are converted , they must never look back upon their former wretchednesse , but only now live in divine raptures , and revelations , and spirituall joyes , and comforts ; for , 1. if pauls precept be warrantable , then this opinion is unwarrantable , for he tels us that we must remember what we were in our unconverted estate , that we were at that time without christ , and without hope , and without god in the world. 2. paul tels the ephesians , that were an elected people , who were elected before the beginning of the world , that they must remember that they were dead in trespasses and sinnes heretofore , though now they were quickened : and if paul bids them call to minde their former sinfulnesse , then why should not we do it ? 2. this reproves those that though they do not deny this doctrine in judgement , yet do not make it their practise , to call to minde their former sins that they were guilty of before conversion : i dare warrant , that many of you can remember what you have done , and what debts have been owing you twenty years agoe , but yet cannot cal to minde what sins you have committed 20. yeares agoe , it may be some of you have been cheaters and swearers , adulterers and prophaners , and yet now you never think of it , but imagine all is well : i doe not know how to expresse what sad , dismall and deplorable condition thy poor soul is in , thou that dost never call to mind thy former sins : but thus much shall suffice for this first doctrine . sermon , ii. ephes. 2. 12. that at that time ye were without christ , — we come now to the body and bulk of the words , that at that time ye were without christ , from whence note , doctr. that every man during the time of his unregeneracy , is in a condition without jesus christ . my beloved , if i should tell you now that when you come home , you should have never a bit of bread to put in your mouths , that all your subsistence and livelihood should be taken away , that you should be heirs of never a foot of land , and that you should have nothing at all to live upon , you would count this a hard case , but i tel you my brethren , that to be without jesus christ is a far worse case , it is the saddest and miserablest thing in the world to be without jesus christ : when i tell you , that you are without christ , i tell you the saddest news in the world ; but before i can bring home this doctrine to you , there is one objection and one question , that i must spend a little time in answering , the objection is this : object . object . how can it be said of these ephesians here that were elected , that before their conversion they were without jesus christ , for they were chosen of god in christ before the world was made , and therefore how can the apostle say that when they were born they were without jesus christ , seeing they were chosen in christ before the beginning of the world ? answ . i answer , that the same man in a different sense may be said both to be in christ and out of christ ; it is true the apostle sayes in the first , that they were chosen in christ before the world was . 1 if you respect the eternall decree and determination of god , so they were in christ , for god did purpose to make jesus christ a mediatour between god and man , by whose bloud they should be saved . 2 though they were in christ in regard of gods decree , yet they were without christ in regard of the application of the bloud of christ to their souls : for till a man hath faith , he can make no application of the love of god to him , for he that hath not the spirit of christ , he is none of his , though they were in christ in regard of the eternall decree of god , yet they were without christ in regard of the actuall application of the love of god to them ; for they could not apply to their own souls that christ did love them and own them as his children , till they were brought into a converted estate . i come now to the question which i promised to resolve , which is this : quest . what it is to be without christ . answ . i answer it concludes in it these three things ; 1 to be without the saving knowledge of christ ; 2 to be without any actuall interest in christ ; and 3 to be without any spirituall communion with christ . now if you ask me which of these is chiefly here meant , that these ephesians were without ; i answer the two former , for they were both without the true knowledge of christ ; and also without any actuall interest in christ . 1. to be without christ is to be without the saving knowledge of jesus christ : though a man during his unconverted estate , may gather together a great deal of notionall knowledge , yet the scripture doth lay him under this condition , that he is a man without christ . now a man may be said to be without the knowledge of christ in these 5 particulars . 1 a man may have a common knowledge of christ , and yet be without a spirituall knowledge of christ , he may have a naturall knowledge by the works of god , by hearing , reading , or the like , and yet be without a spirituall knowledge , to know christ in a spirituall manner . 2 a man may have a notionall , and yet be without an experimentall knowledge of christ ; and hence it is that the scripture expresseth the difference between the knowledge of the righteous and of the wicked man ; the lord plants wisdome in the secret parts of his children , but in the outward parts , in the head and in the brain of wicked men , god makes his children to know christ in the inward parts . 3 an unregenerate man may have a contemplative , and yet be without an affective knowledge of jesus christ ; wicked men may have a speculative knowledge of christ , they may know christ as a man knowes his neighbour , but now a beleever knowes christ as a wife knowes her husband , a beleever knows christ and he loves christ too , an unregenerate man he may have much light , but he has but little heat in his knowledge , he may grow much in a contemplative , but not in an affective knowledge , he knows what he should doe , but he will not doe what he knows . a wicked mans knowledge is like the moon , it hath light with it but no heat , but a godly mans knowledge is like the sun , that hath heat as well as light , a beleever loves christ as well as he knows him . 4 an unregenerate man he is without an appropriating knowledge of christ , he doth not know christ to be his christ , there are none that do know christ to be theirs but those that do belong to christ , now in this sense , a man may be a great knowing man , and yet not know jesus christ . 5 and lastly , an unregenerate man , he is without a practicall knowledge of jesus christ ; they know much but do but little , as in tit. 1 16. in their words they professe to know him , but in their works they deny him , though they know god , yet they glorifie him not as god , they know many things , but will do nothing : now put all these together , wherein an unregenerate man is without the knowledge of christ , he is without a spiritual , and experimentall knowledg , without an affective , and apprehensive knowledg , & without an appropriating and practicall knowledge of christ . 2 to be without christ implies not only to be without a saving knowledge of christ , but also to be without an actuall interest in christ , that at that time you were without christ , that is , during the time of your unconverted estate , you were without any reall actuall interest in christ ; from whence observe , doctr. that every man during the time of his unregeneracy , is without any actuall interest in christ . in the handling of this point , i shall onely do these three things . 1 i shall shew you the propertles of a man without christ ; 2 i shall shew you the characters of a man without christ ; and 3 i shall shew you the misery of a man without christ : and then come to the uses . 1 i shall shew you the properties of a man without christ : and in treating of this subject , i wish from my soul that if i cannot allure you , yet that i might affright you , and throughly awaken you , to see the indispensable need that you have of getting an interest in jesus christ ; and here i shall discover to you eight particular properties of a man without christ . 1 every man without jesus christ he is a base man. 2 he is a bondman : 3 he is a beggerly man : 4 he is a blinde man : 5 he is a deformed man : 6 he is a disconsolate man : 7 he is a dead man ; and 8 he is a damn'd man. these are the eight properties of a man without jesus christ : 1 every man without jesus christ is a base man ; though thou art born of the bloud of nobles , and though thou art of the off-spring of princes , yet if thou hast not the royall bloud of jesus christ running in thy veins , thou art a base man. in dan. 11. 21. and in psal . 15. 4. in both those places you read of vile persons ; such is every man without christ : and he must needs be so , because it is only christ that can take off that basenesse wherein every one is by nature ; as in esa . 43. 4. sayes god , since thou wer 't precious in mine eyes , thou becamest honourable , and in 1 pet. 2. 7. unto you which believe christ is precious , it is jesus christ , that puts a diamond of honour and glory upon men , they are all base men that are out of jesus christ , and that in these three respects : 1 they come from a base originall ; 2 they commit base actions ; and 3 they aime at base ends . for the 1. every man that is out of christ he comes from a base originall , he hath not his origination from the spirit , but from the flesh , he proceeds not from god who is the father of lights , but from the devill who is the prince of darknesse . 2 he is base because he commits base actions , all the actions and services of a christlesse man , at the best are but as filthy rags , and dead works . a man in his unconverted estate , he is the slave and drudge of the devill , a worker of wickednesse , still fulfilling the desires of the flesh and of the minde , being given over to vile affections . 3 he is a base man without christ , because he aims at base ends in whatsoever he does ; and that two wayes , 1 in this world he aims at base ends in his hearing , reading , praying , and profession of religion , he mindes himself and his own ends in all : and 2 all his actions tend to base ends in another world ; as the actions of a man in christ tend to salvation , so the actions of a christlesse man tend to damnation . 2 a man without christ is not only a base man , but a bondman ; this christ tels us of in john 8. 36. if the son make you free , then are you free indeed , intimating , that if you have an interest in christ to free you from the slavery of sin and satan , you are slaves indeed : this bondage and slavery likewise consists in three particulars : 1 they are slaves to sin ; 2 to the devill ; and 3 to the law. 1 every christlesse man he is a slave to sin ; in joh. 8. 34. sayes christ there , verily i say unto you , whosoever committeth sin , is the servant of sin , and in 2 pet. 2. 19. while they promise them liberty , the themselves are servants of corruption , for of whom a man is overcome , of the same he is brought in bondage . every man by nature is a slave to his lusts , and a slave to sin , and to the creatures ; god made man lord over all the creatures , but man hath made himself servant to all the creatures . 2 he is not only in bondage and slavery to sin , but to the devill too , as in 2 tim. 2. the two last verses , sayes the apostle , in meeknesse instructing those that oppose themselves , if god peradventure will give them repentance , to the acknowledging of the truth , that they may recover themselves out of the snare of the devill , who are taken captive by him at his will. 3 he is in bondage to the law , that is , he does nothing in obedience to the law ; and this is the great misery of a man without christ , he is bound to keep the whole law of god : there is a very strange expression in rev. 18. 13. saint john tels there that all those that did worship the beast , shall cry woe and alas , for babylon is fallen , and shall cry for the slaves and souls of men : all wicked men are slaves to antichrist , to sin and to the law , and this is the great misery of an unregenerate man. 3 thou art not only a base and a bond man , but a beggerly man too without jesus christ ; for all the treasures of grace and mercy are hid and locked up in christ as in a common magazine or storehouse : col. 2. 3. in him are hid all the treasures of wisedome and knowledge ; if you are out of christ you have nothing , as rev. 4. 17. thou sayest thou art rich and increast in goods , and hast need of nothing , and knowest not that thou art poor , and wretched , and miserable , and blind , and naked ; you will grant that he is a poor and beggerly man , that wants these four things , meat for his belly , cloathes for his back , money for his purse , and a house to put his head in , why in all these respects every man that is out of christ is a beggerly man. 1 a beggerly man is one that hath no meat to put in his belly , and all you that have no interest in jesus christ are beggerly , in this regard , because you do not feed upon that bread of life , nor drink of that water of life , the lord christ , whose flesh is meat indeed , and whose bloud is drink indeed , without which your soules will starve for hunger . 2 you will say he is a poor man , that hath no cloathes to put on his back : thus every man out of christ is not only poor but naked ; rev. 3. 17. thou knewest not that thou wer 't poor and miserable , and blinde and naked , that man that is not cloathed with the long robes of cerists righteousnesse , he is a naked man and exposed to the wrath and vengeance of almighty god , those men have only a cloak to cover their sinfull nakednesse and shame , that are cloathed with the robes of christs righteousnesse . it is said of jacob , that he obtained the blessing from his father by being clad in the garments of his eldest brother , and so are we only blessed by god our father , as we are cloathed with the robes of our elder brother jesus christ . 3. that man is a beggerly man that hath no money in his purse ; why so , though your purses be full of gold , yet if your hearts be not full of grace , you are very beggerly men , luk 16. 11. grace is only the true riches ; all the durable riches are bound up in christ . 4. and lastly , he is a beggerly man , that hath not a house to put his head in , that is destitute of a house to lodge in , and a bed to lie on ; why so , thou that hast no interest in christ , when thy dayes are expired and death comes , thou knowest not what to do , nor whither to go , thou canst not say with the godly man that when death takes thee hence thou shalt be received into everlasting habitations , you cannot say 〈◊〉 christ is gone before to prepare a place for thee in heaven : so that in these four particulars you see , that a christlesse man is a very beggerly man , having neither food for his body , nor cloathes for his back , nor money in his purse , nor a house to put his head in , unlesse it be in a dungeon of darknesse , with devils and damned spirits . 4. another property of a man without christ is , that he is a blinde man : rev. 3. 17. and knewest not that thou art wretched , and miserable , and poor , and blinde , and naked and hence it is , that wicked men during their unregeneracy are called darknesse , in ephes . 5. 8. you were sometime darknesse , but now are you like in the lord , walk as children of the light : so light is come into the world , and yet men love larknesse rather then light , because their deeds are evil . jesus christ is to the soul that which the son is to the earth , take away the sun from the earth , and it is nothing but a dungeon of darknesse : so take away christ from the soul and it is nothing but a dungeon of the devill ; though there be a christ in the world , yet if the heart be shut , and jesus christ be not in thee , thou art in a state of darknesse and blindenesse . 5 every man without christ , is a deformed man , as you may read in ezek. 16. 3 , 4 , 5 , 6 , 8 , 11 , and 14. verses , thus saith the lord god , thy nativity is in the land of canaan , thy father was an amorite , &c. and in the 6. vers . when i passed by thee , and saw thee polluted in thine own blood , i said unto thee ( when thou wast in thy bloud ) live , yea i said unto thee when thou wast in thy bloud , live ; when a poor childe lies weltring it its bloud , not swadled , nor washed , nor looked after , what a sad condition is it in ? and thus were you sayes god ; but then read on in the 7. verse , i have caused thee to multiply as the bud of the field , and thou hast encreased and waxen great , &c. and so again in the 14. verse , thy renown went forth among the heathen for thy beauty ; for it was perfect through my comlinesse that i had put upon thee , saith the lord , intimating that before christ looks upon a soul , he lies weltring in his own bloud , and not able to help himself , but when he becoms comely through christs comlinesse that is cast upon him ; if you want christ , you want your best ornament : a man without christ is like a body full of sores and botches , he is like a dark house without light , and like a body without a head , and such a man must needs be a deformed man. 6. another property of a christlesse man is that he is a disconsolate man , christ is the only spring of comfort , and the fountain of all joy and consolation , take away christ from the soul , and it is all one , as if you did take away the sun from the firmament ; if a man hath all the blessings in the world , yet if he want christ , he wants that which should sweeten all the rest of his comforts . in exod. 15. 23. 25. you read there of the waters of marah , they were so bitter , that none could drink of them , but then the lord shewed moses a tree , which when he had cast into the waters , the waters were made sweet ; why jesus christ he is this tree , that sweetens the bitternesse of any outward affliction , and he can make all thy sorrowes to flee away ; there is nothing in the world that sweetens the comforts , and gives us joy , in the possession of the things of this world , more then the having an interest in jesus christ : it is not ( beloved ) the having of much of the creature in your house ; but the having of christ in your hearts , that makes you live comfortably ; all the bread you eat will be but bread of sorrow , if you do not feed upon the body of jesus christ , and all your drink will be but wine of astonishment , if you do not drink of the bloud of jesus christ ; without an interest in christ , al your comforts are but crosses , and al your mercies are but miseries , as in job 20. 22. in the fulnesse of his sufficiency he shall be in straits , though you have abundance of the things of this life , though you have more then enough , yet if you have not an interest in christ , you have nothing . 7. another property of a man out of christ is , that he is a dead man. you know that common place in 1 joh. 5. 12. he that hath the son he hath life , and he that hath not the son he hath not life , hence we read in eph. 2. 1. that unregenerate men are dead in trespasses and sins , and the reason is , because that christ is a beleevers life : col. 3. 3. our life is hid with christ in god , take away christ from a man and you take away his life , and take away life from a man and he is a dead lump of flesh ; unregenerate men are termed strangers to the life of godlinesse , and therefore must needs be dead in their sins ; though they do injoy the life of a man , yet if the life that he lives be not by the faith of the son of god , he is spiritually dead : as for example , you know a dead man he feels nothing , do what you will to him , he does not feel it ; so a man that is spiritually dead , he does not feel the weight of his sins , though they are a heavie burden pressing him down into the pit of hell , he is a stranger to the life of godlinesse , and past feeling , given over to a reprobate sense , so that he feels not the weight and burden of all his sins . 2. a dead man he hath a title to nothing here in this life , though he were never so rich , yet he loseth his title to all , and his riches goes from him to another ; why so , being spiritually dead , you can lay claim to nothing , neither to grace , nor mercy , heaven or happinesse by jesus christ . 3. a dead man is still rotting and returning to the dust from whence he came ; and so a man that is spiritually dead he fals from iniquity to iniquity , and from one sinne to another , till at last he drops down into hell fire . 8. the last property of a christlesse man is , that he is a damned man , if he live and dye without christ hee is a damned man. so joh. 3. 18. he that beleeveth not , he is condemned already , he is as surely damn'd as if he were in hell already , he that is without jesus christ , must needs goe without heaven , for heaven and glory and happinesse are entailed upon him ; heaven is given to none , but those that are heirs together with christ , and therefore you that are without christ must needs be without heaven , and consequently without happinesse and salvation , and therefore must needs be damn'd . so that you see in these eight particular properties , in what a sad and miserable condition every christlesse man is in , and oh ! that what has been now declared concerning the wretchednesse of a christlesse man , might provoke every soul of you to a holy eagernesse and earnestnesse of spirit , above all your gettings to labour to get jesus christ . sermon , iii. ephes. 2. 12. that at that time ye were without christ , — we come now to the 2. question , which i promised you to resolve . quest . what are the characters of a man without jesus christ . this query is very necessary , because hereby we may know , whether we are the men that are without jesus christ or no ; now i shall reduce these characters of a christlesse man into these seven heads , and go over them very briefly . 1. that man that is without the spirit of christ , he is without any reall actuall interest in christ : this the apostle layes down to us in so many expresse terms in rom. 8. 9. if any man hath not the spirit of christ , he is none of his : christ and the spirit are inseparable companions ; have the one , and you enjoy the other ; want the ione , and you are without the other ; and here ( beloved ) to apply this more particularly , you are without any interest in christ , if you are without the spirit of christ in the threefold operation of it . 1. if you are without the enlightning work of the spirit , to teach your minds to know christ . 2. if you are without the inclining work of the spirit , to draw your hearts to love christ ; and 3. if you are without the constraniing work of the spirit , to impower your wils to obey christ . if you are thus without the spirit of christ , in these three particulers , you can lay no just claim , to any interest in jesus christ . with what face therefore can any of you lay claim to christs person , that are not guided by his spirit , but are led by the corrupt dictates of your own hearts , and follow the desires of the flesh and of the minde ? you that are thus , can lay no claim to jesus christ , for whosoever hath not the spirit of christ , he is none of his : this is the first character . 2. he that is without any saving power , derived from jesus christ , enabling him to mortifie his bosome lusts , that man is without jesus christ , as in gal. 5. 24. the apostle tels us there , that they that are christs , have crucified the flesh with the affections and lusts , thereby intimating , that they that have not crucified the flesh with the affections and lusts thereof , have no interest in the lord jesus christ : when christ came in the flesh , we crucified him , but if ever christ comes into thy soul , he will crucifie thee ; they that are christs , they do crucifie the flesh : christ will be avenged on thy sins , and crucifie thy lusts , and kill thy corruptions , when he comes into thy soul . but here ( beloved ) i do not mean a totall subduing of sin , as if every lust and corruption should be quite subdued ; but only thus far , to give a deadly blow to sin , that sin shall not reign nor bear sway in thy soul as it hath done formerly : sin in the heart of one that is in christ , shall be like those monarchs spoken of in dan. 7. 12. it is said their dominions shall be taken away , but their lives shall be prolonged for a little season ; just so it is with sin in the heart of a beleever , the dominion of sin is taken away , but the life and beeing of it is preserved for a little season : there shall be some remainders of sin still , in the best of gods servants , but sin shall not reign in their mortall bodies , and therefore you that never had any power to mortifie your sins , that never had any bridle of restraint to any of your lusts , lay no claim to jesus christ , for they that are his have crucified the flesh with the lusts thereof . i might here make use of a story ( that i have often told you of ) in the history of scotland , there is mention made of an island , situate in the midst of the sea , between scotland , and ireland , and there was a great controversie between the two nations , to which of the kingdomes this island did belong , and a great polititian to decide the controversie , commands a great company of toads and frogs to be gathered together , and put into the island , and if those venomous and unclean beasts should live there , then the island belonged to scotland , but if they died , then it belonged to ireland , for no unclean creature does inhabit there : just so it is with us ; there is a great controversie between christ and the devill , to which thy soul does belong , why now if poisonsome lusts , & venomous sins , can live and thrive in thy soul , then you belong to the devil ; but if these lusts and sins dy in your soul , then you belong to jesus christ . 3. another character is this , that man that is without unfeigned love to the person of christ , that man is without any interest in christ ; for every one that hath christ loves him ; and every one that hath him not , loves him not : 1 cor. 16. 2. if any man loves not the lord christ , let him be accursed , he that does not love christ , hath no interest in christ , and shall be accursed when christ shall come to judgement . object . object . but some will be ready to say , if this be so , that the not loving of christ , be an argument of the not having of christ , wby then i think i am well enough , for i do love christ with all my heart . answ . answ . i will tell thee in the very words of christ , who it is that loves him : joh. 14. 24. he that loveth me not keepeth not my sayings ; does not thy conscience tell thee o man , that thou dost not care for any command of jesus christ ? let him command what he will , you will do what you list ; you see here christ tels thee plainly , that he that loveth him not , keepeth not his sayings ; i beseech you therefore in the fear of god , take heed of deceiving your own souls , in thinking you love christ , when there is no such matter , but labour to love him in truth , and evidence your love to him , by keeping of his commandemants . 4. that man that is without any saving knowledge of christ , is without any actuall interest in christ , there is no man that hath christ but knows christ ; ( mistake me not ) i do not say that every man that hath christ knows he hath him , for a man may have christ , and yet not know of it , for the present ; but this i say , he that hath an interest in christ , whosoever he be , he must know christ in part , joh. 8. 54 , 55. you say that god is your god , and yet you have not known him , 't is a very strange place , you say that god and salvation by him , and all is yours , and yet you have not known him . ( oh my beloved ) you say you have christ , and yet you have not known christ , he himself will convince you at the last day , of laying a false claim to him , read joh. 1. 12. compared with the 24. and 26. verses . now when i tell you that a man without the knowledge of christ , is without any interest in christ , i do not say , that those are without christ , that have not so great a measure of knowledge as other men have ; but when you are without the knowledge of christ , accompanyed with these two circumstances , then i can safely pronounce you to be a christlesse man : 1. if you be without the knowledge of christ , and yet sit down contented in your ignorance , neither desiring , nor labouring after the knowledge of him , then i may safely say , that for the present thou art without jesus christ , if you are like those spoken of in 2 pet. 3. 5. for this they are willingly ignorant of , that by the word of god , the heavens were of old , and the earth standing out of the water , and in the water : or like those in job 2. 14. that say unto god ; depart from us ; for we desire not the knowledge of thy wayes : if you are such as these , i can safely pronounce you to be christlesse men . 2. not only when you are contentedly ignorant , but likewise when with obscurity in your judgements , you adde obstinacy in your wils ; when thou art an ignorant , and dost not know , and wilt not know , that hast not learned , and yet will not learn , but art like those spoken of in psal . 82. 5. they know not , neither will they understand , he does not say , they know not , neither do they , but neither will they understand ; a godly man may have the former of these : although you be very ignorant , yet if you desire to know , you may have an interest in christ ; but i am bold to say ( in case you are ignorant and yet sit down contentedly and do not care to know more , and obstinately and will not learn more ) that you have no interest in christ , and therefore keep off your hands from christ , lay no claim to him , for you have nothing to do with him , he is none of yours . 5. another character is this , that man that is without a hearing ear to the voice of christ , and an obedient heart to the mands of christ , that man hath no interest in christ : i shall give you two plain texts of scripture to prove this , one is in joh. 8. 47. he that is of god heareth gods word ; you therefore hear them not , because you are not of god ; they that are of god , hear his word ; those that belong to christ , and have an interest in him , hear his word , not only with the ear , but with the heart , and so in 1 joh. 1. 6. sayes the apostle , we are of god , he that is of god , heareth us ; he that is not of god , heareth not us ; hereby know we the spirit of truth and the spirit of errour : and therefore thou obstinate and stout hearted wretch , that canst lie like a flint under the word of god , and suffer no command to make impression upon thy spirit ; verily thou canst lay no just claim to jesus christ . 6. that man that uses greater industry , and takes greater complacency in the acting and committing of sin , then ever he did in the exercise of any grace or the performance of any duty , that man is without jesus christ . you have an excellent place for this purpose in joh. 3. 8. 10. he that committeth sin , is of the devill , he doth not say , he that does sin , is of the devill , but he that commits sin with delight , that makes a trade of sin , he is of the devill , and so on in the 10. ver . in this the children of god are manifest , and the children of the devill ; whosoever doth not righteousnesse , is not of god , he does not belong to god , he that does not righteousnesse with delight , and complacency , with joy and industry : as he that doth commit sin , that is , act it with delight , and makes a trade of it , is of the devill , so he that does not do righteousnesse , that is , with delight , and joy , and chearfulnesse , that man is not of christ : you then that can sin with delight , but perform holy duties with a flat , and dead , and dull spirit , you that never took so much delight to sanctifie the sabbath , as you have done in prophaning of it , you that never took so much delight , in the performing of duties to god , as you have done in sinning against god , lay off hands from jesus christ if your hearts be full of sin , you can have no interest in him ; in joh. 9. 16. some of the pharisees said , this man is not of god , because he keepeth not the sabbath : this had been a very good argument , had it been well applyed , had christ indeed not kept the sabbath : if it may be truly said of you , that thou dost not make conscience of keeping of the sabbath , or of performing any holy duties , i can truly say of you , that you are not of god : now then examine your selves by this argument , whether you are of god or no ; if you do prophane the sabbath day , and make no conscience of performing holy duties , nor of sinning against god ; this shews that you are not of god ; that man that acts sin with more delight then he performs holy duties , hath no interest in christ , as in 1 joh. 5. 18. hee that is born of god sinneth not , that is , he doth not commit it with that delight and complacency as wicked men do ; but he that belongs to god , he keepeth himself pure , and that wicked one toucheth him not ; that is , not so , as to make him commit sin in the former sense , but he keepeth himself , he will not give himself to commit sin with that cheerfulnesse as wicked men do ; and therefore saith the apostle , we know that we are of god , and the whole world lyeth in wickednesse . 7. the last character is this , that man is without any interest in christ that backslides from the wayes of christ , both in judgement , and in practise : ( beloved ) when a man shall backslide from the truth of christ in judgement , and from the exercises of holy duties in practise , when he backslides both these wayes , he is not in jesus christ : 2 joh. v. 9. whosoever transgresseth , and abideth not in the doctrine of christ hath not god , but he that abideth in the doctrine of christ , he hath both the father and the son ; that man that sins both in judgement and in practise , he is not of god ; but he that abides in the truth of god both in judgement and in practise , he hath both the father and the son. oh therefore i beseech you in the fear of god , look about you , to see whether you are the men that have a reall actuall interest in christ or no. are you such men as are without the spirit of christ ? or are you without a saving power derived from christ , enabling you to mortifie your bosome lusts ? are you without an unfeigned love to the person of christ , or without a true and saving knowledg of christ ? are you contentedly ignorant of christ , and care not to know more ? or are you obstinately ignorant , and wil not learn more ? are you without a hearing ear , and an obedient heart to the word of christ ? do you take greater industry , and complacency in the committing of sin , then ever you did in the performance of any holy duty ? or do you backslide from the wayes of christ both in judgement , and in practise ? if there be a concurrence of these seaven characters in you , then conclude that you have no interest at all in christ , conclude then that at this time you are without jesus christ . thus now i have done with the second question which i promised you to answer i shall now spend a little time in winding up what i have said in a practicall use , and then come to the third question . and in the application of this i shall direct my speech to two sorts of people : 1. to those that are plunged into a spirituall delusion , to say they have an interest in christ when they have not . 2. to those that say they have not an interest in christ when they have . use . 1 1. to you that say you have an interest in christ , when you have not ; give me leave to propound these 3 or 4 questions to you : first let me ask this question , were you ever without christ , yea or no ? if you answer no , then let me tell you thus much , that that man that sayes he had christ ever , i may safely say he had christ never : thou that dost say that thou hadst christ ever since thou wert born , i can safely say that thou hadst christ never since thou wert born , for every man is born a christlesse man. 2. thou that sayest thou hast an interest in christ , let me ask you this question , how came you by your interest in christ ? do you think that christ fel from heaven , into your bosome whether you would or no ? how came you by christ then ? did you ever make a powerfull prayer unto god for him ? did you ever sigh , and sob , and cry mightily unto god for him ? did you ever see your misery without him ? and beg the father earnestly for him ? for god is not prodigall of his son to give him to those that never ask him . 3. let me ask you this question , did you ever see an absolute necessity in your own souls , of getting an interest in jesus christ ? were you ever sensible of the want of christ , and of the worth of christ , of the need you have of christ , and in what a sad , and miserable , and deplorable , and damnable condition you are in without christ ? if you are not sensible of this , you are to this day without jesus christ . 4. let me ask you this question , how can you evidence that you have an interest in christ , by your walking ? what saith the apostle in 2 cor. 5. 17. if any man be in christ , he is a new creature , old things are passed away , and all things are become new ; are you new creatures ? are all your old sins passed away ? the apostle tels you , that they that are christs , have crucified the flesh with the affections and lusts : why now , hast thou killed any lust in thy heart , or rather do not every lust reign in thee , with as much power as ever they did ? if it be so , then surely you have no interest in christ at all . use . 2 thus much for the first sort of people , those that are plunged into a spirituall delusion , we come now to the second sort of people , those that are doubting , and perplexed souls , that say they have not an interest in christ when they have ; those which say they are without christ , when indeed they are not , as there are many such people in the world : now to such as these i have two or three words of consolation . 1. let me speak this for your comfort , it is a very ordinary thing with the people of god , to passe very hard and uncharitable sentences upon their own souls , and to run upon very sad mistakes in reference to their own salvation . a childe of god he sees so many lusts in his own heart , and so many sins within him , that he can scarse have a charitable thought of his own soul , as david when he said , the lord had forsaken him , and cast him off for ever : godly men are very apt to passe very harsh censures upon their own souls . 2. let me tell you this for your comfort , you may have christ , and yet not know that you have him ; it may be with you as it was with mary magdalen when she was talking to christ face to face , yet sayes she , they have taken away my lord , and i know not where they have laid him ; so you may have an interest in christ , & yet not know of it ; in joh. 14. 4. christ told his disciples there , sayes he , whither i go you know , and the way you know , thomas saith unto him , lord we know not whither thou goest , therefore how can we know the way ? now the reason why they did not know , as augustine well observes , was because they did not know their own thoughts , they thought they did not know , but yet christ he knew that they did know . it is with a beleever sometimes as it was with benjamin , the cup was in his sack , and yet he did not know of it : now benjamin was the beloved of joseph , so you may be the beloved ones of christ , and yet not know of it . 3. to you that think you are without christ , when you are not , let me tell thee this for thy comfort , though the having of christ , be indispensably necessary for the bringing of our souls to heaven , yet the knowing that we have christ is not so much necessary . as it is with a man asleep in a ship , the ship may bring him home safe to the harbour , and yet he not know of it ? so christ may bring us through a sea of boisterous afflictions and temptations to heaven , our haven of rest , and yet we not know of it , till we come there . 4. let me tell you this likewise for your comfort , though you do not know that christ is yours , yet christ doth know that you are his : wil you count your child an unhappy childe because he does not know that you are his father ? 't is no matter though the childe does not know that you are his father , so long as you know that he is your childe ; so it is no great matter though you doe not know , that christ is yours , so long as christ knowes that you are his , for the foundation of the lord standeth sure , the lord knows who are his . thus now beloved i have done with this use that belongs to this examination , both for those that say they have christ , when they have not ; and also for those that say they have not christ when they have . sermon , iv. ephes. 2. 12. that at that time ye were without christ , — i come now to the 3. query which i promised to handle , which is this ; to shew the misery and sad condition of a man without an interest in jesus christ : and oh that i could speak it , & you hear it , with a bleeding heart , to see in what a dismall , and doleful , and deplorable condition every poor soul in the world without christ is plunged into : i shall reduce all that i have to say , touching this particular , under these two heads , to shew you 1. positively , what he undergoes : and 2. privatively , what he wants : i shall run over them briefly . 1. for the positive part , the misery of a man out of christ , lies in these three particulars : there are these three great evils , that every man out of jesus christ lies under . 1. a man out of christ is surrounded and compassed about with misery , which way soever he turns himselfe , and to illustrate this the more fully , i shall heare lay you down 8. particulars , wherein a christlesse man is compassed about with miseries on all sides ; thou art surrounded with misery , oh christlesse man , if thou lookest either outward , or inward ; upward or downward ; forward , or backward ; on thy righthand , or on thy left ; nothing but miseries accompany thee . 1. if thou lookest outward , all the creatures are armed against thee ; and hence it is so often exprest in scripture , that the beast shall be at war with the wicked , but at peace with the godly : all the creatures are against thee to avenge their masters quarrell . 2. look within thee , and there you shall finde a galling , an accusing , and a condemning conscience , haling thee to the judgement seat , and witnessing against thee , thy conscience shall be like a thousand witnesses , to witnesse against thee , and to register and enroll all thy sins till the day of judgement . 3. look upwards into the heavens , and there is nothing but an angry god , a severe judge ; that hath a flame of fire , a furbished sword , and a sharp arrow , and all against thee , as in rom. 1. 18. the wrath of god is revealed from heaven , against all ungodlinesse and unrighteousnesse of men ; that hold the truth in unrighteousnesse . 4. if you look downwards , there is death ready to receive you , which is but as a back-door to let you into hell , and if you look lower , there is nothing but a dungeon of darknesse , where infernall spirits are reserved in chains of darknesse , to the judgement of the great day . which way soever a christlesse man looks there are nothing but miseries accompany him ; if he looks outward , there the creatures are against him ; if he looks inward , there is a galled , and accusing conscience ready to accuse him ; if he looke above him , there is an angry god against him ; if he look below him , there is the devill ready to receive him : a christlesse man is in a most sad and dolefull condition , as i might exemplifie by this familiar similitude ; suppose a man were falling into a great and dark dungeon , wherein there were nothing but toads and serpents , and all manner of venemous beasts , and as he were falling in , should catch hold of a twig of a tree that might grow over the mouth of the dungeon ; and then suppose a lean beast should come and begin to gnaw and bite off that twig , what a miserable case will that poor man be in ? why just so it is with thee oh christlesse man , thy life in this twig , and death is the lean beast that is biting off this twig of life , and then thou failest down into a dungeon of darknesse , there is nothing but the twig of life between thee and hell . 5. if you look before you , there is nothing but misery likewise approaching thee ; and these are the snares and temptations the devill layes in thy way to ensnare thee , and intice thee to sin ; there is not a step thou treadest , nor any company thou goest into , but the devill layes a trap to ensnare thee . 6. if you look behinde you , there is nothing but a huge heap of past sins unrepented of unsatisfied for , and unpardoned , that are able to sink thee into the bottomelesse pit of hell , how then canst thou think of thy past sins but with a sad heart ? how dreadfull is it to consider how many thousands of sins thou hast been guilty of and yet never hast been humbled for them , nor never shed one penitentiall tear for them ; the guilt of the least of them , being enough to plunge thee into hell for ever . 7. look on thy right hand , and there are all the blessings of god , all thy fullnesse and prosperity ; thy riches , and great estate , are all made a curse to thee : god gives a wicked man riches for his hurt , eccles . 5. 13. prosperity shall kill the soul of the wicked : oh christlesse man thy riches and prosperity , are all instruments and means to further thy everlasting ruin and destruction . 8. look on thy left hand , and there are all the miseries , and afflictions , and sufferings , and reproaches , and diseases , and sad accidents that you meet with , as so many forerunners of those unutterable , and untolerable , and unsupportable sufferings , which a christlesse man shall undergoe to all eternity . oh then unhappy man that thou art , that hast not an interest in jesus christ ! without thee , and within thee ; above thee , and below thee ; before thee , and behinde thee ; on thy right hand , and on thy left , there are nothing but miseries accompanie thee on every side . thus much for the first positive part , of the misery of a christlesse man ; it is a very sad point that i am now upon , and therefore i shall sweeten all in the close , with two or three words of consolation . but 2 ( beloved follow me now ) thou that art a christlesse man or woman , thy misery in the positive part of it lies in this , there wil be nothing in the world so dismal and intolerable to thy soul , as the apprehensions of a god without jesus christ : god that is an amiable , and desireable , and an universall good in christ , yet out of christ , this great god that is so good and rich in mercy , and free in grace , is cloathed with red , and scarlet ; you that are out of christ , cannot look upon god , but with dreadfull apprehensions of him : you cannot look upon god , as a god of mercy to pardon you , but as an angry judge ready to condemn you , not as a friend that seeks your welfare , but as an enemy that sets himself in battel array against you to ruin you : you cannot look upon him as the rock of ages , in the clifts whereof you may finde safety , but as a burdensome stone , the weight whereof will beat you down and grinde you to powder : you cannot look upon god as a refiners fire to purge away your drosse , but as a consuming fire and everlasting burning to consume you to ashes ; these , these are the awakening , and soul-affrightning apprehensions , which every poor soul that hath not an interest in christ , must see , the apprehensions of god will be very dreadfull to you . 3. your misery in the positive part of it , lies in this , that all the creatures and blessings you injoy in the world are acurse to you ; for all blessings are given in and through christ , there is no blessing given thee as a blessing , nor no mercy as a mercy , if christ which is the mercy of all mercies be not given to thee : and here i shall shew you your misery in this particular , under these five heads . 1. to have an estate is a blessing of god , but yet all the estate , and revenues , and substance which you have gotten , by the labour of your hands , and the sweat of your brows are all accursed to you , if you have not an interest in jesus christ , as in deut. 28. 17 , 18. cursed shalt thou be in the city and cursed shalt thou be in the field ; cursed shalt thou be in thy basket , and in thy store ; cursed shalt thou be in the fruit of thy body , and of thy land , in the encrease of thy kine , and in the flocks of thy sheep ; cursed shalt thou be when thou goest forth , and cursed when thou comest in : and so in job 20. 15. he shall swallow down riches , but he shall vomit them up again : and in eccles . 5. 13 sayes solomon , there is a sore evill which i have seen under the sun , namely riches kept for the owners thereof to their hurt . 2. you are cursed in your house likewise , as in job 28. 15. the terrours of god shall dwell in the taberuacles of the wicked , and brimstone shall be scattered throughout his habitation : and so in that place i quoted before , deut. 28. 19. 3. he is cursed in his name , as in prov. 16. 7. the name of the wicked shall not . 4. he is cursed in his calling , as in prov. 21. 4. the ploughing , of the wicked is sin , and in deut. 28. 20. the lord shall send upon thee cursing , vexation , and rebuke , in all thou settest thy hand unto , for to doe . 5. he is cursed not only in his estate , in his house , in his land , in his calling , but in his eating and drinking too ; you have a strange expression for this in job . 20. 23. when he is about to fil his belly , god shall cast the fury of his wrath upon him , and shall rain it upon him when he is eating ; so in psal . 38. 30 , 31. while the meat was yet intheir months , the wrath of the lord came upon them . thus then you see the positive part of mans misery out of christ , what he undergoes : we come now to shew you the privative part , of his misery , what hee wants ; and here very much might be spoken in declaring the misery of a christlesse man in the privative part of it , in those things which he wants in being without an interest in christ ; but i shall run over this briefly , and comprise all that i have to say to you under these six heads , and then come to the application : first then , are you without christ ? why then you are without strength , as in joh. 25. 5. without me you can de nothing , saies christ ; nay paul goes further in 2 cor. 3. 5. we are of our selves as of our selves , sayes he , not able to think a good thought , but all our sufficiency is from god : herein lies the misery of a man out of christ , he is able to do nothing , he is like sampson without his hair , he that before could break iron bands like so many straws , now his strength was no more then another mans : ( beloved ) you are very weak indeed , if you want christ ; in esai . 45. 54. it is said there , that christ is made unto a beleever , righteousnesse and strength ; now if you want christ , you want righteousnesse by way of acceptance , and you want strength by way of assistance . but here to branch out this more particularly , i shall shew you in five particulars , wherein a man without jesus christ wants strength . 1. every man out of christ , wants strength to perform any duty , as in rom. 8. 26. we know not what to pray for , as wee ought , we are able to doe nothing that is spiritually good of our selves , all our duties and services , without the righteousnesse of christ added to them , are but like so many ciphers , now you know put 1000. ciphers together , and they make no sum , but if one figure be prefixt to them , they make an innumerable number ; why so all our duties of themselves are worth nothing , but then christ being added to them , that puts an estimate upon them , and makes them of a considerable value and worth . 2. you are without strength to exercise any grace ; a dead man is as well able to stir , as a man without christ is able to step one step heaven-ward ; if god should say , i will save thy soul and give thee heaven , couldst thou but perform one duty , or exercise one grace , thou couldst not do it , and therefore christ tels us in joh. 15. unlesse you be in me , you can bring forth no fruit . 3. without christ thou art without strength to subdue any lust ; oh how unable art thou to keep under a predominant and a turbulent lust ! every sin will prevail and domineer in thy soul : in gal. 2. 20. sayes paul , i have crucified sin , yet not i , but christ that liveth in me : the messenger of satan , that was sent to buffet paul , had prevailed over him , if christ had not helped him ; you are not able to subdue any lust without christ . 4. you are without strength to resist any temptation ; in ephes . 6. 10. paul exhorts them there , to be strong in the lord and in the power of his might , not in the power of their own might , for they were not able to stand of themselves by their own strength , but be strong in the lord , and in the power of his might ; so david when he came to fight against great goliah , had he gone out to meet him in his own strength , he had been overcome and devoured , but he went against him in the name , and in the strength of the lord of hosts . 5. a man without christ is without strength , to bear or undergoe any afflictions , every affliction that is but like a feather , to one that is in christ , will be like a lump of lead upon thee ; a godly man if he hath any way withdrawn himself from christs aid and assistance , a little affliction will sinck him , for , it is given us of god , not only to do but to suffer for his sake , phil. 2. 21. intimating , that unlesse god doth enable us to suffer , we are not able to bear up our spirits under any affliction . thus then you see , that if you want an interest in christ , you want strength in these five particulars , to perform any duty , to exercise any grace , to subdue any lust , to resist any temptation , or to bear any affliction ; but 2. if you are without christ , you are not onely without strength , but without growth likewise ; jesus christ is to the souls of men , what the warm beams of the sun are to the earth , take away the influence of the warm beams of the sun from the earth , and then all the grasse of the field and every hearb and green thing will die and wither away presently : so christ he is our sun of righteousnesse , take away christ from a man , and there wil no blossomes of grace bud forth in that mans heart : adams stock is a barren root , upon which no branch of grace will spring forth ; you can never bring forth any fruit unto god , unlesse you be graffed not upon adams stock , but upon the stock of the root of jesse ; a man during his unconverted estate , he is the devils slave , and he never brings forth fruit , till he come to be in christ ; only in and through christ , we are enabled to bring forth acceptable fruit unto god. 3. without christ , thou are likewise without worth , though thou art the son of a noble , and of the off-spring of princes , that canst lay claim to thousands and ten thousands per annum , yet without christ thou art poor , and wretched , and miserable , and blinde , and naked , rev. 3. 17. for it is christ alone that is the repository and storehouse of all wisdom and knowledge , and all the treasures of it are bound up in him . 4. without christ you are without comfort : this is a deplorable misery , a man without christ , is without comfort . as that would be an uncomfortable dwelling , where the sun should not shine by day , nor the moon by night : even so would thy soul be very disconsolate , if christ did not shine in upon thy heart , the comforts of a child of god does either ebbe or flow , as christ either comes to him , or goes from him . 5. without christ thou art without liberty . if the son make you free , then are you free indeed , joh. 8. 36. and unlesse the son make you free , you are slaves indeed , slaves to sin , slaves to your lusts , slaves to the creatures , and slaves to the devill by whom you are taken captive at his will , you are never free men and women till the son make you free . 6. if thou art without jesus christ , thou art without beauty , thou art only like a carkasse without life , or a body without a head ; it is christ only , that gives us beauty and comelinesse . ezek. 16. 14. and thy renown went forth among the heathen for thy beauty , for it was perfect through my comelinesse that i had put upon thee , saith the lord god ; if we have not the comelinesse of christ put upon us , we are not comely ; you have a pretty passage in luk. 2. 32. christ is there called the glory of the children of israel , christ is the glory of the children of israel that doe beleive in him : there is no glory , but a body full of sores and botches , in all those that are out of christ . and thus now ( beloved ) i have done with the doctrinall part of this point , that every man , during the state of his unregeneracy , is without any actuall interest in christ : we come now to the application , and here i might say to you as a learned author was wont to say , when he had been handling any terrible subject , and treating upon doctrines of terrour , he would alwayes say in the close , oh godly man , this belongs not to thee : so may i say to you , thou godly soul , this appertains not to thee , the misery and sad condition of a man out of christ , belongs not to thee , thou doest not now hear the sentence which shall be passed upon thee , but thou dost now hear the misery , that thou art freed from , and redeemed from : use . the use that i shall make of this , shall be by way of consolation , and the lord uphold and comfort the hearts of all you that can lay a just claim to jesus christ . 1. happy , oh thrice happy are you , that ever you were born , that have an interest in jesus christ , for though god be cloathed with majesty great and terrible in himself , yet you can look upon him , under apprehensions of love and mercy , peace , goodnesse , tendernesse , and kindnesse ; you are to look upon god not as an angry judge to condemn you , but as a father of mercy to comfort you ; not as an adversary in battell array against you , but as a friend reconciled to you ; not as a burdensome stone , that may grind you to powder , but as the rock of ages , in the clifts whereof you may finde safety : you are to look upon god , not as a consuming fire to burn you , but as a refiners fire to purge away your drosse , and sin , and corruption ; it is christs bloud only that quencheth the fire of gods anger . so that now you may look upon god under all these apprehensions of love and mercy , peace , pardon , and reconciliation , &c. if you have an interest in jesus christ . 2. happy , yea thrice happy are you , in having an interest in christ , for though you have nothing here in the world , yet you have all things : you have all things in having an interest in christ that hath all things : you may say as paul said of himself , 2 cor. 6. 10. as having nothing , and yet possessing all things ; though thou wantest many things here below , yet if thou hast an interest in christ , thou hast all things . it may be thou mayest eat of the bread of affliction , and drink of the water of adversity , yet happy art thou , if withall thou canst but drink draughts of christs bloud , if christ bids thee eat of his body , and drink of his bloud , as in cant. 5. 8. eat oh friends , drink , yea drink abundantly oh my beloved . happy are you that are cloathed with the long white robes of christs righteousnesse : though you have nothing here below , yet you have all things , in having christ that hath all things , 1 cor. 3. 22. all is yours , and you are christ . object . object . but here some may object and say , how can this be , how can it be said that a beleever hath all things , when many times he hath the least of the things of this world . answ . answ . i answer , a beleever may be said to have all things , these four ways : 1. he hath all things equivalently . 2. all things conditionally . 3. all things finally : and , 4. all things inheritively . 1. a beleever hath all things equivalently , that is , in having christ , he hath as good as if he had all things , he hath that which is of more worth , then if hee had all the world ; that man is not accounted a rich man that hath much lumber and houshold-stuffe in his house , but he that hath many jewels in his cabinet : why now christ hee is the pearle of great price , the jewel of all jewels , in having christ you have all things , in regard you have that which is more worth then all things . 2. a beleever hath all things conditionally : if such a thing bee for thy good that thou desirest , thou shalt have it , bee it what it will be , as in psal . 84. 11. the lord will give grace and glory , and no good thing will hee withhold from those that live uprightly , hee hath all things conditionally . 3. a beleever hath every thing finally , that is , the lord intended that every creature that he made , might be for his use , the sun , moon , and stars , and all the other creatures were made for them , nay and all the angels in heaven were made to be ministring spirits to the heirs of salvation . 4. all things are a beleevers inheritively , by way of right and inheritance : though he may not have all things in possession , yet he hath all things by way of reversion , hee hath a right and claim to every thing , psal . 37. 11. the meek shal inherit the earth . but now it may be i speak to many a poore godly man or woman , and tell them all is theirs , when it may be they have not a penny to buy bread to put in their bellies : why yet beloved let me tell you , though you have nothing , yet you have christ that is worth all things , though you want other things , yet you doe not want christ : beloved , you may want outward blessings , and yet not want jesus christ ; you may want food to put in your mouthes , and yet not want the bread of life , the lord jesus christ to feed upon ; you may want clothes to cover your nakedness , and yet not want the long robes of christs righteousnesse to cover your sinfull nakednesse ; you may want friends to comfort , help , and relieve you , and yet not want christ to be your friend . there is some thing yet behind , by way of consolation , but i must defer that till another opportunity . sermon , v. ephes. 2. 12. that at that time yee were without christ , — we come now to lay down some other things by way of comfort , to those that have an interest in christ : and oh that you that are citizens of heaven would read over your large charter of mercies , that is sealed to you in the bloud of christ , read over those many benefits , and comforts that you have by christ , that none in the world enjoy , but you onely that have an interest in him : i shall reduce all that i have to say concerning this particular under these 7 heads ; you that lay an undoubted claim to christ , you may lay claim to this sevenfold benefit by him . 1. you that have an interest in christ , you have all things though you have nothing : this i touched upon before , you may say with the apostle , as having nothing , yet possessing all things , though you may be without wealth and riches and olive yards , yet herein lies your comfort , you are not without christ , and in having him you have al things though you have nothing , for all things are given you , in and through christ by way of entaile , as in 1 cor. 3. 22. all things are yours , and yee are christs . i shall a little explain this place to you ; sayes the apostle , whether paul or apollos , or cephas , or the world , or life , or death , or things present , or things to come , all is yours , and you are christs , and christ is gods : whether paul , or apollos , or cephas , ( that is ) all the ministers of christ , if you have an interest in christ , christ hath given gifts to his ministers for your sakes : so that you may lay claim to all the ministers of christ , paul is yours , and apollos is yours , they are yours , because they are your lights , to guide you in the way to heaven , through the darke wildernesse of this world ; they are your pastors , to feed you with knowledge and understanding , in the mysteries of salvation ; they are your shepheards , to gather you into the fold of jesus christ ; they are your builders to hew and square and make you fit for christs spirituall building ; they are your con●●ctors or the friends of the bridegroome , to make up a compleat match between christ and you ; ( i speak only in scripture phrase ) they are your vine-dressers to prune you , and make you fit to bring forth fruit unto god : thus all the gifts of all the ministers in the world are intended by christ for the good of his children ; if there were no godly men in the world , there would be no ministers in the world , and therefore these people that will heare onely one kind of ministers , such as they affect , and slight all else , they straighten their own priviledges , for all the ministers in the world are given by christ for the benefit of his children . but then again says the apostle , whether paul , or apollos , or cephas , or the world , all is yours : you have a right to all the world , not only a civil right , but a religious right , the meek shall inherit the earth . so that if you could go to the top of an exceeding high mountain , and look over all the whole world , you may say , behold , i see all this is my fathers ground , and he hath given it to christ , even the heathen for his inheritance , and the uttermost parts of the earth for his possession , and i having an interest in christ , am thereby a coheire and joint heire with him . 3. life is yours likewise ; god hath given you your lives that in that little space of time , you might provide for eternity , and labour to know god and worship him aright . 4. death is yours likewise , death is but as it were a lanching of you forth into an ocean of endlesse joyes and pleasures , but as a trap-doore to let you into heaven ; if you should never dye you would bee but miserable creatures ; but god hath appointed death to be a means to let you into heaven . whether wee live , we live unto the lord , or whether we dye , we dye unto the lord , so that living or dying , we are the lords . 5. things present are yours , which includes in it , either present mercies , or present afflictions ; 1. present mercies are yours , as having a right to them , and beholding the goodnesse of god in them , and praising god for them , and as serving god with them , and as doing good to others by them . 2. present afflictions are yours likewise , to humble your hearts , to wean you from the world , to quicken your desires after heaven , to purge out your corruptions , and exercise your graces , and the like ; whatsoever present condition thou art in , that present condition bee it what it will be , shall work for thy good . 6. things to come are yours too ; if afflictions come , or temptations come , or trouble , or want , or famine , or pestilence , or imprisonments , or any thing come , they are all yours , they are ordered by christ to be for your good ; and so if mercy comes , and the blessings of another world , they are all yours , heaven and happinesse , and glory , life & salvation are all yours . here then ( beloved ) you see the first branch of a mans happinesse , that hath an interest in christ , in having christ he hath all things , though hee hath nothing , because he hath him that hath all things : this is the first . 2. that man that hath an interest in christ , his second consolation lies in this , that all that christ hath is his : and ( oh my beloved ) this is a golden mine , that will afford you many pretious comforts , i shall give them to you under these five or six particulars . 1. if you have an interest in christ , then christs father is your father . 2. christs spirit is your spirit . 3. christs righteousnesse is your righteousnesse . 4. christs graces are your graces . 5. christs peace is your peace ; and 6. chr. sufferings are your sufferings . and ( oh beloved ) see what a large field you may here walk in : 1. if you have an interest in christ , his father is your father , as in joh. 20. 17. saith christ , behold i ascend to my father and your father , to my god and your god ; christs father is a beleevers father . 2. christs spirit is your spirit ; in john 14. 8. sayes christ , i will pray to my father , and he shall give you another comforter , which shall abide with you for ever , even the spirit of truth , whom the world cannot receive , because it seeth him not , but you see him and know him , for he dwelleth with you and shall be in you . 3. christs righteousnesse is your righteousnesse . jer. 23. 6. and this is the name whereby he shall be called , the lord our righteousnesse ; so in 1 cor. 1. 30. christ is made of god unto us wisdome , righteousnesse , sanctification and redemption . 4. his graces are your graces . joh. 1. 14. christ is full of grace and truth , why ? that out of his fulnesse we might all receive grace for grace , that is , for every grace that is in jesus christ , according to our proportion and capacity we shall receive from him . 5. his peace is your peace . joh. 14. 27. my peace , sayes christ , i leave with you , my peace i give unto you , the peace that we enjoy is from christ . 6. lastly , christs sufferings are your sufferings , god looks upon his sufferings for you , as if you in your own persons had done and suffered what he did , the just hath suffered for the unjust to bring you to god ; the sufferings of christ do as effectually bring you to god , as if you in your own persons had suffered upon the crosse as he did , nay it doth it a great deal more , for our sufferings could not have done it . thus having an interest in christ , all that christ hath is yours . 3. take this for your comfort , that all that you have is christs ; i shall sum up all that i have to say , concerning this , under these three comprehensive particulars : 1. your sinnes are christs to pardon them , and satisfie gods justice for them . 2. your sufferings are christs to sanctifie them ; and 3. your bodies and soules are christs to save them . 1. you that have an interest in christ , your sins are his to pardon them , esay 53. 6. the lord hath laid on him the iniquity of us all , the chastisements of our peace were laid upon him , and by his stripes we are healed , hee bore our sins in his own body on the tree , and to this purpose the apostle hath an expression in 2 cor. 5. 21. he was made sin for us , that we might be the righteousnesse of god in him ; christ was no sinner , but hee was made a sinner for us , he bore our sins upon him , our sinnes are christs to pardon them . 2. our sufferings are christs sufferings to sanctifie them unto us . act. 9. christ says to saul ; saul , saul , why persecutest thou me ? hee lookes upon the injuries and wrongs , that are done to his people , as if they were done to him . 3. your bodies and soules are christs to save them ; our members are members of christs body , as in 1 cor. 6. 15. says the apostle , shall i take the members of christ , and make them members of an harlot ? god forbid : thy bodie is christs , and thy soule is christs , the apostle hath it in so many expresse tearms , in 1 cor. 6. 19 , 20. what know you not ( says the apostle ) that your bodies are the temples of the holy ghost , which is in you , which you have of god , and you are not your own ; for you are bought with a price , therefore glorifie god in your bodies and souls which are his . thus you see what a large field of mercie al you that have an interest in christ , have here to walk in , you have all things , though you have nothing , all things equivalently , all things conditionally , all things finally , and all things inheritively : all the ministers of christ are yours , the whole world is yours , life and death is yours , things present are yours , whether present afflictions , or present mercies , things to come are yours , whether afflictions , or temptations , or trouble , or want , or any things ; and mercie to come is yours , as life and salvation , heaven and happinesse , all is yours ; all that christ hath is yours , christs father is your father , his spirit is your spirit , his righteousnesse is your righteousnesse , his graces are your graces , his peace is your peace , and his sufferings are your sufferings ; and all that you have is christs , your sins are christs to pardon them , and your sufferings christs to sanctifie them , and your soules and bodies christs to save them : i might here adde one head more , that all your duties and services are christs too , he persumes them with the sweet odour of his merits , and so presents them , and makes them acceptable to god , hence it is that you read in the revelation , that christ addes his incense to the prayers of all his saints ; and this is a very great consolation . 4. all you that have an interest in christ , take this for your comfort , that the having of christ is that which will sweeten all the crosses and afflictions , and adverse conditions that you meet withall here in this world ; the having of christ will sweeten every trouble , as i told you before ; what the tree was to the waters of marah , that christ will be to every sad and dejected soul in every troublesome condition , the waters of marah were so exceeding bitter none could drink of them , but when the tree was cast into the waters then they became sweet : why so it may be thy condition here in this world is as the waters of marah , full of bitterness and sorrow , and trouble and affliction , but now doe but cast this tree of life , the lord jesus , into these waters , and then this will convert them from waters of marah , bitter and troublesome , to be rivers of joy and streams of comfort . christ will be to thy soul as the honie in the lions bellie was to samson , it became good for food to feed upon ; it may be afflictions and troubles may come in upon thee like a roaring lion , but christ is as the hony in this lion , that sweetens all thy sorrows and makes them advantagious and comfortable for thee . i might apply to this purpose what an author observes concerning the water of the sea , it is very salt in its self , but when it comes to run through the bowels of the earth , it then loseth its saltnesse and becomes pleasant ; why so though thy condition here in the world be full of sharp and sore afflictions , yet when these come to run through christ , he sweetens them all unto thee . great is your comfort in having an interest in christ , for this is that which sweetens all the crosses and troubles you meet withall here in the world : and ( beloved ) doe but seriously consider of it , and let mee a little reason the case with you , what though thou mayst feed upon the bread of sorrow , yet how canst thou be uncomfortable , when withall thou feedest upon the bread of life the lord jesus christ ? what though thou mayest drink the water of affliction and wine of astonishment , yet how canst thou be uncomfortable , so long as thou dost drink drops of christs bloud ? what though you have not a house to put your head in , yet let this be your comfort , that you have a house preserved for you , a building not made with hands , eternall in the heavens : what though you have nothing but a stone for your pillow to lay your head upon , when every night you lay your head in the bosome of jesus christ ? thus much concerning the fourth consolation . 5. all you that have a reall and well-grounded interest in christ , herein lies your comfort , that in and through christ , you may look upon god ( that in himselfe is cloathed with dread and terriblenesse ) with a great deal of joy and comfort . christ makes all the attributes of god to be delightfull and comfortable to thee , that though god be a consuming fire to burn up thy soul like stubble out of christ , yet in christ you may look upon god as fire , but yet so as that christ interposeth between you and it ; christ is as a skreen between the fire of gods wrath and you ; thou art to look upon god , not as an enemy that sets himselfe against thee , but as a friend reconciled to thee ; not as an angry judg that is desirous to condemne thee , but as a mercifull father that is willing to pardon thee , you are not to looke upon god cloathed with dread and terrour , but with mercy and compassion ; that god that will frown upon thee out of christ , yet bring but a christ in thy armes , and present him to god the father , and then hee will turn away his anger from thee , and behold thee with a smiling countenance , thou being in christ and christ in thee , and god being well pleased with his sonne , must needs bee well pleased with thee too ; great is your benefit by having an interest in christ ; i may say in this case what elisha the prophet said to king jeroboam , 2 king. 3. 14. verily , sayes hee , were it not that i regard the person of jehosaphat king of judah , i would not looke toward thee nor see thee ; just so does god say to us , were it not for my sonne jesus christ , you should never see my face , nor have a good look from me . 6. if thou hast a real interest in christ , then this is another part of thy comfort , that god the father doth as truly accept of thee in his sonne , as if thou hadst in thine own person done and suffered what christ did , this is a great benefit , god accepts of what christ hath done for us , as if we had none it our selves , as in ephes . 1. 6. hee hath made us accepted in the beloved , that is , in christ . god lookes upon thee in christ , and accepts of all thy duties and performances , as well as if thou hadst prayed as well as ever christ prayed , and done and suffered as much as ever christ did . 7. art thou now in christ ? well take this for thy comfort , thou maist be confidently assured , that thou shalt bee one day with christ . this is the last consolation , and i shall give you a pregnant text to prove it , though it be not so well understood in the common reading of it as it should bee , rom. 8. 10. ( sayes the apostle ) if christ be in you , the body is dead because of sinne , but the spirit is life because of righteousnesse . what is the meaning of this , the body is dead because of sinne ? the meaning is not , that the body does mortifie sin , but the body is dead because of sin , that is , sin shall bring your bodies to the grave , but your spirits shall live because of righteousnesse , ( that is ) the righteousnesse of jesus christ ; through the righteousnesse of christ your souls shall live for ever in glory with christ , though your bodies die , and sin bring them to the grave , yet the killing of your bodies shall but make way for the living of your spirits ; being in christ here , you shall for ever live with christ in glory hereafter , the death of your bodies shall but give you an entrance into glory , and therefore why should death be grievous to those that are in christ jesus ; for death is but as it were the marriage day wherein christ and their soules shall bee united together ; if christ bee in you , your bodies shall die because of sin , but your spirits shall live because of righteousnesse : you have another pertinent place to prove this in joh. 17. 23 , 24. sayes christ there , i in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me ; and father i will , that they also whom thou hast given me be with me where i am , that they may behold my glory which thou hast given me . some conceive that this prayer of christ was made onely for the apostles , that they might be where christ was in heaven ▪ but if you marke the precedent words , you shall find that it was for all beleevers , for saies christ himself , neither pray i for these alone , but for all those that shall beleeve in my name to the end of the world . great is your comfort in having an interest in christ here , you shall one day reign with him for ever in glory . thus i have done with these seven consolations to those that have a real and well grounded interest in christ , i have onely now a word or two , by way of use to apply and set home what i have said concerning this particular . use . here you see what unspeakable comforts redound to you that have an interest in christ , you have all things though you have nothing , christ is yours , and all that christ hath is yours , and all that you have is christs , christ sweetens all afflictions and crosses to you , and the having of christ represents god the father to you , not with terrour and dread , but with goodnesse , and meeknesse , and loving-kindnesse , and mercy , and long-suffering , and through christ god doth as freely accept of you , and of what you doe , as if it were done as well as ever christ did it , and being in christ here , you shall for ever live with christ in glory hereafter : oh how should all these mercies and priviledges , stir up all those that have yet no part in christ , never to give rest to their eyes , nor slumber to their eye-lids till they have gotten an interest in him ! sermon , vi. ephes. 2. 12. that at that time ye were without christ , — lest any of you that hear mee this day should lie under a spirit of delusion and think that all that i have said touching the happinesse of those that have an interest in christ belongs to them when it doth not ; i shall therefore spend this houre in shewing you some characters whereby you may know whether you have a real interest in christ or no : this is the needfullest point that ever in my life i prest upon you , and the lord give you grace to lay these characters close to your own hearts , and by them seriously to examine your own souls whether you have a reall interest in christ or no : but before i give you these characters , give me leave by the way to premise these three or four cautions or cautelary conclusions , which will the better make way to the handling the point in hand . caution 1 1. take this caution , that men may be strongly conceited and opinionated , that they have an interest in christ when they have not : i shall give you a plain text for this in 2 cor. 10. 7. doe you look on things after the outward appearance ? ( sayes the apostle ) if any man trust to himself , that hee is christs , let him of himself think this again , that as he is christs , even so are we christs : this is a very notable place ; there were some among the corinthians that were strongly conceited they did belong to christ , when they did not ; and had an ill opinion of the apostles , and thought they did not belong to christ ; and to such as these the apostle paul here speaks : men may be strongly conceited they have an interest in christ , when there is no such matter , as it was with the church of laodioea , in rev. 3. 17. thou sayest i am rich and increased in goods , and have need of nothing : and knowest not that thou art wretched , and miserable , and poor , and blinde , and naked . 2. another cautelary conclusion i would have you take notice of , is this ; that in laying down the characters of a man that hath an interest in christ , i do not so presse them , as that unlesse you have them all in you , you cannot have an interest in christ , for if you have but one of them in you , in truth and sincerity , it is an evidence that you have an interest in christ : i give you this caution for fear of casting down any poor dejected soul ; if you have but one link of this golden chain , you have as sure hold , as if you had all of it . 3. in laying down these characters of one that hath an interest in christ , i lay them down onely in the affirmative , not in the negative , that is , all those that have these characters in them , may be confidently assured , that they have an interest in christ : but i do not say , that those that have not these characters in them , have not an interest christ , for should i say so , i should cast down many a humble and dejected soul : i do not say , that if you have not these characters in you , you have no interest in christ ; but this i say , that you may confidently and indubitatively know and be assured , that you have an interest in christ , if you finde these things in you . 4. lastly , take in this caution likewise , that in giving you these characters , i shall not presse them so , as if the having of all these in exercise and feeling , and in your own apprehensions , can only evidence your having an interest in christ , but if you have them in habit , and in truth , though not in exercise and practise , it is sufficient to evidence your interest in christ . for a poor soul may have many graces of gods spirit in truth in him , though he doth not feel , and exercise , and apprehend them in himself , as i told you it was with mary magdalen ; she talked to christ face to face , and sayes she , they have taken away my lord , and i know not where they have laid him . and thus i have done with the cautions , or cautelary conclusions , wherein i have only made way for my better proceeding , in giving you the severall characters of a man that hath a reall interest in christ , and i wish to god they may be all engraven upon every one of your hearts , that you may be unquestionably assured in your own souls , of your interest in him ; i shall reduce all i have to say concerning this particular under these 12. heads . 1. that man that hath an interest in christ , he is cast out of himself ; that is , he is cast out of all conceit of his own self-sufficiency and righteousness , good works or merits : no man is in christ , but he is out of himself ; this character the apostle gives you in phil. 3. 8 , 9. yea doubtlesse , ( saith he ) i count all things but losse for the excellency of the knowledge of christ jesus my lord , for whom i have suffered the losse of all things , and do count them but dung , that i may win christ , and be found in him , not having on my own righteousnesse : here paul having won christ , would not be found , having on his own righteousnesse ; the apostle doth not mean his own righteousnesse in point of being , but in point of dependence , not having on his own righteousnesse to be justified by it ; in that regard he would not be found having it on . so in 1 cor. 4. 4. sayes the apostle there , i know nothing by my self , now one would think this man were a very holy and exact man ; for sayes he , i know nothing by my self , that is , i know no sin upon my soul , that i perform wittingly or willingly : but mark the next words , yet sayes he , am i not hereby justified ; he was quite out of conceit of all the good works that ever he did : every man that is in christ , he is out of himself ; he sees his own in sufficiency , and christs all-sufficiency ; he sees his emptinesse of grace , and christs fulnesse of grace ; he sees himself to be nothing , and christ to be all in all . luk. 16. 15. sayes christ there to the pharisees , ye are they which justifie your selves before men , but god knoweth your hearts ; as if hee should have said , you think well of your selves and of your graces , but god knoweth your hearts , that you are not such as you seem to be ; and therefore ( beloved ) consider seriously of it , if god hath wrought this grace in your hearts , that you are cast out of your selves to see your own emptinesse , and vilenesse , and insufficiency and want of christ , if there be this work of grace wrought in you , then you may know you have a reall part and portion in jesus christ . character 2 2. another distinguishing character of a man in christ is this , that he makes conscience of keeping every known command of christ . this you have in 1 joh. 2. 5. whoso keepeth his word , in him verily is the love of god perfected , hereby know we that we are in him : hereby we know that we are in christ , if we keep every known command of christ , and therefore you that can appeal to heaven , that there is no one known command of christ , but bears sway in your heart , and carries an authority over your conscience , that you can subject your selves to it , although you have many weaknesses and failings , yet this is an undoubted character that you are in christ : as in 1 joh. 3. 22. if that therefore ( sayes the apostle ) that you have heard from the beginning , shall remain in the you , you also shall continue in the son and in father . you that keep every known command of christ , have an interest in him , and he in you ; and therefore ( beloved ) all you that doe make conscience of keeping the known and revealed wil of god , that there is no known sin but you labour to avoid , and no known grace but you labour to exercise , and no known duty , but you labour to perform ; if it be thus with you , you may comfort your selves in this , that you have a reall interest in christ . character 3 3. another character or discovery is this , he that hath an interest in christ , he hath a power derived from christ , enabling him to mortifie his inward and bosome lusts : as in gal. 5. 24. they that are christs have crucified the flesh with the affections and lusts ; when christ came in the flesh amongst us we crucified him , but if ever christ come in thy heart , he will crucifie thee ; the crucifying of the flesh with the affections and lusts that the apostle here speaks of , is not the killing and totall extirpation of sin , but the giving a deadly blow to sin , that sin shall never reign in us , nor have dominion over us any more ; if you be in christ , sin will be like those beasts spoken of in daniel , their dominion was taken away , but their lives were preserved for a little season ; so the dominion of sin wil be taken away , that sin shal not reign in you , yet the life and being of sin will remain in you for a little season : but still as the house of saul grew weaker and weaker , when the house of david grew stronger and stronger , so if christ dwell in thy heart , sin in thy soul will every day grow weaker and weaker , and grace in thy heart will grow stronger and stronger ; and therefore beloved , all you whose hearts can bear you witnesse , that you have had the power of mortifying grace upon your souls , that you can bridle your beloved lusts , and subdue your bosom sins , & curb the pride of your hearts ; you may then lay an undoubted claim to jesus christ . character 4 4. that man that hath an interest in christ , doth keep a strict watch over his own heart , that he will not wittingly or willingly give way to the least sin to the dishonour of god ; a man in christ keeps a watchfull eye over himself , that he doth not give way to the least sin to the dishonour of jesus christ . we know that whosoever is born of god sinneth not , but he that is begotten of god keepeth himself , and that wicked one toucheth him not ; he that is begotten of god keepeth himself , he doth not keep himself from all sin , but he doth as much as in him lies resist every sin , and temptation ; he keepeth himself from every known sin : so in 1 joh. 3. 6. whosoever abideth in god sinneth not : this is not spoken absolutely , but comparatively , he sinneth not in comparison of those great sins that wicked men do commit , for they are slaves to their lusts : and secondly he sinneth not , that is deliberately , neither with a delightfull complacency , nor with a totall obduracy , nor in a way of finall impenitency : in these regards a man in christ sinneth not . and now beloved , you whose hearts and consciences can bear you witnesse that you doe keep a strict watch over your own souls , and that you have a care of committing the least sin against god , whereby you might dishonor him ; if it be thus with you , you have an infallible evidence of your interest in christ : that man that keeps sin out of his heart , may be confidently assured , he hath christ in his heart . character 5 5. another character or discovery is this , that man that hath an interest in christ jesus , christ hath wrought in him a reall change , both in his life and nature ; if thou art in christ , he will be in thee , to work an effectuall and saving change in thee , both in thy heart and life : as in 2 cor. 5. 17. sayes the apostle , if any man be in christ , he is a new creature , old things are past away , and all things are become new : why now ( beloved ) take this text and lay it close to your hearts ; hath god made you new creatures , and wrought a saving change in your heart ? can you evidence it to your own souls , that ever since you were first born , you were new born ? if it be so , you may lay a confident claim to jesus christ ; if any man be in christ , he is a new creature . character 6 6. another char this is , that man that hath an interest in christ , doth grow up in christ to be fruitfull in every good work ; hence it is that you often read in the scripture , of growing up in christ , & increasing in christ with the increase of god. jesus christ is the root of jesse , in whom whosoever is rooted and ingraffed , he will bring forth fruit unto god : whosoever is ingraffed into christ , he will bring forth the fruits of righteousnesse to the praise and glory of god. joh. 15. 5. i am the vine ( saies christ ) and you are the branches , he that abideth in me and i in him , the same bringeth forth much fruit ; for without me you can do nothing : why now beloved , you that make it out to your own souls , that you do grow in grace , and knowledge , and understanding , and in the duties of sanctification , humiliation , and mortification , this is a sure argument that you are planted into that root of jesse , that makes you to bring forth fruit unto god. character 7 7. that man that hath an interest in christ , he is most humble , and vile in his own eyes . of all the men in the world , there is no man so debased in his own esteem , as he that hath an interest in christ ; mark pauls description of a man in christ , 2 cor. 12. 2. i knew a man in christ ( saies he ) above 14. years ago , whether in the body , or out of the body , i cannot tell , god knoweth , such a man caught up into paradise , and heard unspeakable things , which is not lawfull for a man to utter , of such a one will i glory , yet of my self i will not glory , but in my infirmities . here paul speaking of himself , would not boast of what good either he had or did , or of what glory he beheld , left men should think of him above that which is meet ; this is the badge of a man in christ , he is most humble in his own eyes as those vessels that are fullest , sound the least , whereas those that are empty , make the greatest noise ; why so , those christians that are full of grace , & have christ dwelling in them , walk the humblest , and make the least noise ; when those that are out of christ , and empty of all grace and goodnesse , keep the greatest boasting of all ; as the shallow rivers make the greatest noise , in running over the peble-stones , when the deeper streams glide away silently ; so shallow brains , that know very little or nothing as they ought to know , make the greatest shew , of what they seem to have , when others that know more and are deeper learned are silent . it is very remarkable , what one observes concerning the prophet ezekiel , a very holy man , and much conversant with visions , and revelations , yet this man that was full of so many admirable parts , and gifts , and graces , the holy ghost doth no lesse then 93. times in that prophesie , call by the name of the son of man , which was ( saith he ) to keep him humble , and abate pride in his heart , and to shew that where there is most of christ and grace in the heart , that man should be most humble and vile in his own eyes . character 8 8. another discovery of a man in christ , is this , he will take care and make conscience of walking worthy of his interest in christ ; the apostle gives a caution for this in col. 2. 6. as you have therefore received christ jesus the lord , so walk you in him , rooted and built up in him , that is , according to those beginnings you have made , and those gospel-discoveries , god hath given you , and that entertainment you have already given to christ jesus the lord , so now it becomes you to make a sutable progresse , as truly , and really , and purely , as you have received him ; so let it be your every dayes work to be making progresse in him , and to walk worthy of him , so in the 1. epistle of joh. he that saith he abideth in him , ought himself so also to walk , even as he walked : hence it is that you finde in scripture , that being in christ , and living a godly life , are both joined together ; as 2 tim. 3. 12. all that will live godly in christ jesus : that man whose person is in christ , will labour that his wayes may be in christ too ; many a one would gladly have his person in christ , though his life be not in christ , but those whose persons and wayes are both in christ , they may lay a comfortable claim to him ; the difference between a man that hath an interest in christ , and one that hath none , i shall demonstrate to you by this familiar example : you know , a man that by experience knows what it is to make clean a room , he will be carefull that he does not upon every slight occasion , dirt it again , because he knowes , what a deal of pains and labour is taking in cleansing of it ; but now a dog or a spaniell he comes in and never cares for dirting of it , because he does not know what it is to make it clean ; why so a godly man , he will be carefull of walking worthy of his interest in christ , because he knowes how much it cost him , how many tears , and sighs , and groans , and prayers , before he got an interest in christ , and an assurance of his love ; but now a wicked man , he makes no conscience of sinning against christ , and displeasing of him , because he never knew what it was to get an interest in him . in gal. 3. 21. sayes the apostle there , as many as have christ , they have put on christ ; and a very learned interpreter hath an exceeding good note upon this text ; he sayes that this speech of the apostle here , is spoken in an allusion to an ancient custome among the heathens , that when they came to the profession of the faith , they were wont alwayes between easter and whitsuntide to put off their old garments , and put on white rayments ; the end of it was to typifie and note , that when once they were in christ , they must leave off their old courses and conversations , and now labour to walk after a more holy , and blamelesse , and innocent life , in their carriages towards god : thus ( beloved ) if you have an interest in christ , you have put on christ , walking worthy of him , in a holy , pure , spotlesse , and unblameable life and conversation . 9. a man that hath an interest in christ , doth so prize him , that he would not be without him for all the world ; there is no man that is in christ , but looks upon him as the most amiablest , and desireablest good in the world , he knowes the worth of christ , and counts him as an invaluable treasure . in 1 pet. 2. 7. the apostle after he had told them , of their being built upon christ , as lively stones upon the foundation ; he concludes , to you therefore which beleeve christ is precious ; intimating , that whosoever is founded and bottomed upon christ , christ is very precious to that soul , and therefore you ( beloved ) that have a sure testimony in your own consciences , that you doe set a high price and value , and esteem upon christ , above all things in the world , and that you count all other things as drosse and dung , in comparison of an interest in christ , this is a very good and undoubted evidence that you have an interest in him . it was an excellent speech of one concerning his interest in christ ; sayes he , if all the stones in my house were diamonds , and all the dust in my house shavings of gold , and every peble stone , an orient pearl , yet would i not prize nor value these in comparison of my interest in christ . character 10 10. he that hath an interest in christ , hath the spirit of christ dwelling in his soul , as in 1 joh. 4. 13. hereby wee know that we dwell in him , and he in us , because he hath given us of his spirit , he conveyes his spirit through the golden conduit-pipes of his ordinances , into thy heart ; this is a sure evidence to thee of thy interest in christ , if thou hast the spirit of christ dwelling in thee , in this threefold operation of it : 1. if thou hast the inlightning work of the spirit to inlighten thy mind to know christ : 2. if you have the inclining work of the spirit to incline thy heart to love christ : and 3. if you have the enforcing operation of the spirit to empower your wils to obey christ ; if you enjoy the spirit of god in these 3 operations of it , then you may certainly know , that you have an interest in christ . character 11 11. he that hath an interest in christ , labours by all possible means to bring others to the knowledge of christ : paul before he was in christ , did labour to drive men from christ , but afterwards , when he was converted , then he did labour to draw men to christ more abundantly then all the rest of the apostles ; oh ( beloved ) you that can compassionate poor souls in their naturall condition ; and can heartily wish all men to be in christ , as well as your selves ; you that can bemoan the christlesse condition of your friends and neighbours , this is a very evident discovery of your interest in christ . thus i have done with these severall characters of a man that is in christ ; if thou art cast out of thy self , and out of an opinion of thy own goodnesse and righteousnesse ; if thou makest conscience of keeping every known command of christ , and hast a power derived from christ enabling thee to mortifie thy bosome and inward lusts ; if you have a care to avoid every sin whereby you might dishonour christ ; if there be a reall change wrought in you both in heart and life , from nature to grace ; if you grow up in christ to be fruitfull in every good work , and are humble and base , and vile in your own eyes ; if you labour to walk worthy of your interest in christ , prizing him , and valuing him above all the desirable things in the world ; if the spirit of christ dwels in you , inlightning your mindes to know him , inclining your hearts to love him , and empowering your wils to obey him : and lastly , if you have in you ardent desires , and earnest endeavours to win others to christ , as well as your selves ; if you can finde any one of these in truth and sincerity in your hearts , it will be a very good evidence to you of your interest in christ . i have only a word or two more , to those that upon examination doe really finde themselves to be in a condition without jesus christ ; let me leave with you these two or three discoveries of your sad condition , to quicken you the more earnestly in your pursuits after him . 1. are you without christ ? why then you are without satisfaction , and contentation in all the things you enjoy here in this world : what solomon sayes is verified in you , that your eye shall not be satisfied with seeing , nor your ear with hearing , nothing without jesus christ , can give satisfaction to the demands of an immortall soul , the world being round , and your hearts triangular , and you know 't is impossible that a round thing should fill that which is three square : so neither is it possible that the world or any thing in it should satisfie the desires of your hearts . 2. as you can have no satisfaction in the world , so neither can you have any acceptation with god , god wil say to you as joseph did to his brethren , if you bring not up you brother benjamin with you , look me not in the face : so will god say to you , if you bring not jesus christ , your elder brother with you , doe not look mee in the face ; here is the misery of a christlesse man , he can have no acceptation with god. 3. without an interest in christ , you can have no salvation by christ ; he procures salvation for all that are in him , and for no other ; joh. 17. 12. those that thou hast given me , i have kept and none of them is lost : if you are without christ , your condition is like those that were in the old world before the floud ; all that were in the arke were saved and preserved , but all that were out of the arke were drowned ; so jesus christ is the arke whereinto every soul that can procure admittance shall bee saved , but all that are not in christ , shall be drowned in a river of brimstone , which the breath of the lord shall kindle , you shall be condemned and destroyed for ever , if you are without christ , you are without satisfaction from the creature , without acceptation with god , and without salvation by christ . and thus in these six sermons i have shewed you the happinesse of a man in christ ; and the characters of a man in christ ; and the misery of a man without christ ; and so i have done with this first part of mans misery by nature , and of the first branch of the text , that at that time you were without christ . sermon , vii . ephes. 2. 12. — being aliens from the common-wealth of israel — having finished the first , i am now to proceed to the second part of mans misery , in these words , being aliens from the common-wealth of israel , but before i fal opon this second branch of the text , i shall speak something to you , concerning the order of the words , why their being without christ , is put in the first place : i answer , it is put in the first place to shew that as the having of christ is the foundation ; and inlet of all happinesse and blessednesse ; so the want of an interest in christ is the spring and fountaine from whence all the miseries and calamities that are incident to the children of men doe flow , and therefore this deservedly is put in the first place , for if you are without christ , you must needs be aliens from the commonwealth of israel , and strangers to the covenant of promise , without hope , and without god in the world. but then again why is their being aliens to the commonwealth of israel put in the second place ? answ . because he that is without christ the head , must needs be without the church the body , for by the commonwealth of israel , is meant the whole body of the church , they were aliens from the common-wealth of israel , that is , this was the misery of the ephesians , while they were in a state of gentilism , not converted to the faith of christ , by the gospell , they had no interest in the benefits and priviledges that the people of god enjoyed that were in the church of israel , they had none of those spirituall and special priviledges and blessings , which god did bestow upon all those that were in covenant with him , they were aliens to the commonwealth of israel , that is , they were aliens to the ordinances of god , that were then in use in the jewish church , they were without all the ordinances of jesus christ . all the priviledges of the people of god , did the gentiles want , before they were in christ . here then you see the complete misery of those that were in a state of gentilism , they were aliens to the commonwealth of israel , and strangers to the divine worship of god , which he did institute and appoint in his church , and to all the priviledges and prerogatives which the people of god doe enjoy . in the words there are two parts observable : 1. a description of the church of god , and that by this term the common-wealth , the church of god is called the commonwealth of israel . 2. here is laid down the alienation of the ephesians , before conversion , from this church , from this commonwealth . now ( beloved ) from hence i shall only note to you , these two observations , which i intend to finish this sermon . doctr. 1. that the church of god is a spirituall commonwealth . doctr. 2. that it is a great part of a mans misery to be a stranger to the true church of god. doct. 1 for the first doctr. that the church of god is a spirituall commonwealth : in the handling of this , i shall doe these two things : 1. i shall shew wherein the church may be compared to a commonwealth , and 2. i shall shew you wherein they differ . 1. the church may be compared to a commonwealth , in these four particulars ; 1. in a commonwealth there are people of different degrees , ranks , callings , and qualities , all are not princes , nor are all rulers , all are not merchants , nor are all rich , there are men of all degrees , callings and qualities , some are rich , some poore , some high , some low , some masters , some servants , and the like ; now in this regard , the church may be compared to a commonwealth , for in the church of god some are high , some low , some rich , some poore , some men grown up to a full stature in christ , others are but new beginners and babes in christ ; some men are rich in gifts , when others are but poore and mean ; some are strong in grace , like the oak , when others are but like a broken reed . as in a commonwealth , so in the church of god , there are men of severall ranks , degrees , callings , qualities , and conditions , as in 1 cor. 12. 8 , 9 , 10. all men have not the same manner of gifts , for to one is given the word of wisdome , to another the word of knowledge , to another faith , to another the gifts of healing , to another the works of miracles , to another prophesie , to another discerning of spirits , and to another the interpretation of tongues , but all these worketh that one and the same spirit , dividing to every man severally as he will : as it is in the naturall body , so it is in the spirituall body , that body would be a monstrous body , if the thumb were as big as the arm , and the arm as big as the body , and every part as big as the whole ; just so it is in the church , it is the beauty of it , to have a variety of condition . 2. as in a commonwealth though there be multitudes of people , yet they are all governed by one & the same laws , and are all subjects to one and the same rulers : so it is in the church of god , though there be many people in it , yet they are all subject to the same laws , and are all to walk by the same rule ; and in this regard it may be compared to a common-wealth , for there is but one rule , the word of god , that swayes the whole church . 3. in a commonwealth it is accounted high treason to subvert or overthrow any law by which that commonwealth is governed ; for if it were not so , the laws of a commonwealth would be of no force , if any man might break them : add to them or take from them at his pleasure , and therefore a commonwealth does count the breaking and violation of their laws to be the greatest injury and dishonour , that can be done to them : and so it is in the church , the word of god is very severe in this regard , that if any man shall adde or diminish any jot or tittle to or from the word , god will blot his name out of the book of life . 4. they may be compared one to another in this regard , for as one common-wealth differeth from another , they have not both the same rulers , nor the same lawes , nor the same customes , nor charters , but differ in every thing almost : so the church of god is distinguished from all other parts , and people of the world , commonwealths are different one from another in four things . 1. in laws ; 2. in habit ; 3. in language ; 4. in government ; and so is the church of god. 1. it is different from others in its lawes ; law that rules in a common-wealth , but onely the word of god rules in the church . 2. as commonwealths differ from one another in their language , so the church of god has a language different from al the world , the church of god speaks the pure language of canaan , but all the world besides speaks a broken and corrupt language . 3. as commonwealths differ one from another in regard of habits , so in this regard does the church of god differ from all the world , the church of god hath put on the new man , when all the world have on their old ragges still , the church hath put on the long robes of christs righteousnesse which cover all her nakednesse , which all the world are without . 4. the church of god is different from all other in regard of their government ; all kingdomes and commonwealths have men to be their governours , but the church of god that hath christ to be her governour . thus i have shewed you wherein the church and a commonwealth doe agree , now i come to shew you wherein they differ ; as 1. they are different in their lawes ; a commonwealth hath laws , acts , and ordinances to govern them , but the church hath onely the word of god to be their rule . 2. there is a difference in the extent of those laws ; the law of a commonwealth doth onely reach and extend to the outward man , that cannot rule the inward man , therefore we commonly say our thoughts are free , god onely can search the heart and try the reins , but now the law of the church extends its self , to the searching of the soul and spirit , every thought and imagination of the heart ; as the apostle sayes , the law is spirituall , but i am carnall . 3. there is a difference in regard of the power and efficacy of these laws ; the laws of a commonwealth doe onely restrain the outward man , if you do amiss , but the law of god in the church , that cannot onely restrain in practise , but change the heart , and alter the affections , and make thee a new man. 4. they differ in this regard , a commonwealth may alter their laws at pleasure , if they see occasion , if they find any law grievous or burdensome to the kingdome , they may alter it , or take it away , and adde a new law in the room of it , but this the church of god cannot doe , the law that the church hath now , it must have to the end of the world , god himself gave the law to his church , and he cannot give a prejudicial or burdensome law , whereas rulers of commonwealths , they are but men , and cannot look into the events of things ; and therefore are ignorant whether this or that law may be good or no , and therefore doe change them at their pleasure when they see a necessity ; but the rule of the word of god is an unerring and unalterable rule , which all must follow and practise to the end of the world. 5. they differ in their censure , the censure of a commonwealth may extend so far as to confiscation of goods , to banishment , imprisonment , or death , but the censure of the church extends only to excommunication , or throwing the offender out of their society or fellowship , they can doe no more , and must doe no more , the church of christ can inflict no censure , but onely to excommunicate , and therefore their practise that doe imprison and censure and inflict punishment upon their people , is not warrantable but does contradict the rule of the word ; and those likewise that doe cry out against church government , as tyrannicall , do very much mistake , for the church of god their censure is not corporeall but spirituall . but though the church may not censure any man that is an offender , yet she may complain to the commonwealth , and they may restrain and quell them and keep them under , and inflict punishments upon them . thus then you see both wherein a church and a commonwealth doe agree , and wherein they difler , and if this be so that the church of god is a spirituall commonwealth , then give me leave to draw these three inferences from hence . use . 1 1. i may infer from hence the necessity of church government in a church ; did you ever see a commonwealth stand and flourish without rule and laws , and order ? order is the staffe of a common-wealth , if every man might doe what he list , and what is right in his own eyes , nothing but ruine and destruction would presently follow , as in psal . 11. 3. if the foundations be destroyed , what shall the righteous doe ? if the laws and foundations of a commonwealth be subverted and destroyed , there will be nothing but ruine . if the church be a spirituall common-wealth , then there is an absolute necessity of a government in it ; & therefore those that would either rob the church of their government , and would have none at all , or else would introduce a false government upon the church , and doe as much as in them lies to overthrow the government of the church , such as these are to be reproved . government to a common-wealth is like a hedge to a garden , now suppose you had a very fair garden , and a great many curious flowers and fine slips in it , and one should come to you and tell you , sir , i see many dainty flowers and slips in your garden , but i see none to grow upon your hedge , therefore pull it down , let it grow there no longer ; you would say to such a man , no by no means , for though nothing grows upon the hedg , yet the hedge does preserve the flowers , that grow in the garden , and keep them from the violences of wild beasts : so though a government in the church does not make us holy , a man may goe to heaven without a government , yet is it exceeding necessary to preserve the church of god. 2. i may infer from the churches being a spirituall commonwealth , the necessity of union in the church . common-wealths are preserved by union , you see what four years war have brought upon our kingdome , it hath almost destroyed the face of our commonwealth : union are the sinews and ligaments of a commonwealth , if men be disunited , and disjointed , that commonwealth cannot subsist , a kingdome divided against it self cannot stand , and the church of god being a spirituall commonwealth , this argues the great necessity of unity in the church , and the great danger of division , the church of god cannot be safe without union . i must tell you ( to the griefe of our hearts be it spoken ) there were never lesse unity in the church of god , since the very first plantation of it , by the apostles in the primitive times , then there is at this day , wherein every man almost is set one against another ; truly i look upon it , as a very sad omen and prediction , that god is bringing in upon us the most dismall persecution that ever yet our eyes beheld . i have read in the book of martyrs , that the coming in of the eighth persecution , was occasioned by the division & falling out of christians one with another ; i wish it may not be so with us ( beloved ) it is ordinary amongst a great many men to cry out & exclaim against the ministers of the gospel , as if they were the great incendiaries and causers of divisions and dissensions amongst you , but i would have you know that those that preach against division , are not dividers , but those that make divisions they are dividers , as the apostle sayes , mark them that cause divisions among you , and avoid them , those men that have caused divisions , and brought in strange opinions , and sects , and schisms into the land , they are the make-bates of the nation ; the staffe of union and the staffe of beauty , when one is broken , the other is broken . i have read a story of a man that had fourscore children , and lying upon his death bed , he caused his children to come before him , and desired that a bundle of small rods might be brought to him , his children began to wonder amongst themselves , what should be his design and purpose in doing it , but when they had brought them , their father commands every one of his sons beginning from the youngest to the eldest , to take the bundle , and try which of them could break it , but none of them was found able to doe it : at last taking the bundle himself he unbound it , breaking the sticks one by one , til he had broken them all , and now my children sayes he , this i doe to teach you , that if you doe combine and keep close together in unity like a bundle of sticks , there is none will be able to break you , or doe you any harm , but if you divide and fall off one from another , you will soon be ruined , and broken in pieces : why , so now if the members of the church of god would unite together and partake of publique ordinances together , hear , pray , and performe holy duties together , and still remaine conjoined in one , wee need not feare the power or policy of any , to doe us any harm . 3. if the church be a spirituall commonwealth , then i may inferre further , the necessity of our labouring to improve the churches interest in a common-wealth . nature will teach men to labour to preserve , and advance the good and benefit of the commonwealth , every man will contribute for the good of the body politique , and therefore let us labour to promote the good of the body ecclesiastique , and to improve the churches interest . doctr. 2 thus much for the first doctrine , we come now to the second doctrine , that it is a great misery for a man to be a stranger to the true churches of god. you may be in the true church , and yet not of the true church ; as ill humours in a mans body , they are in the body , though none of the constituent parts of the body : so you may be in the church , and of the church visible too , and yet none of the members of the church invisible , of the church of the first borne , you may not partake of the speciall and spirituall priviledges of the church of god. 1. wicked men are strangers to the effectuall calling of the church , in 1 pet. 2. you ( saith the apostle ) are called with a holy calling , which wicked men are without . 2. they are strangers to the comforts of the church of god , you want those joyes and comforts which the people of god doe enjoy . 3. you are strangers to a christian communion in the church , a wicked man does not know how to manage a spiritual communion with the people of god. use . now if this be so that wicked men are strangers to the church of god in their spirituall benefits and priviledges they have by christ , then by way of use i shall onely draw from hence these two inferences . 1. that you would not lay too much dependence and confidence upon your being members of the church ; you may be under the outward and common mercies , and yet want the inward and spirituall benefits of the church of god ; there is many a man that is born and brought up in the church of england , and yet notwithstanding unable to give any ground of his salvation by christ , thou mayest have the church of england to be thy mother , and yet never have god to be thy father . i do not speak this to the disparagement of the church of england , for christ and salvation by him is to be had in england as well as elsewhere , i would not have you think that england is no true church , for it is a church of jesus christ , but i say you may be of this church and borne and bred in this church and partake of all the ordinances and outward priviledges in this church , and yet never come to heaven , for ( as the apostlt sayes ) all are not israel that are of israel . 2. if this be so , then this may be matter of reprehension to wicked men , that seeing they are in the church , yet they are not of the church of jesus christ ; you are in the church , but as a wenne , a botch , or blaine is in the body , you are a blemish to the church of god , wicked men are spots and blemishes in the church , as in 2 pet. 2. 13. though they are in the church , yet they are a burden to the church , and i wish that godly men did count it a greater burden to them then they doe , that they have so many wicked men in their church ; a wicked man in the church , is like a wooden legge to the body of a man , a naturall legge that carries the body , but if a man hath a wooden legge , the body must carry it ; so wicked men are a great burden and trouble to the church , as paul sayes ( speaking of wicked men ) i wish ( sayes he ) they were even cut off that trouble you , such men as are loose in practise , and loose in opinion , truly both these have been great burdens and troublers to the church of god ; they are to the church , as jonah was to the ship , what a storm have they raised in this kingdome ! which god knowes , whether you or i shall ever live to see it blown over . thus much for the second part of mans misery by nature , that at that time ye were aliens to the common wealth of israel . sermon , viii . ephes. 2. 12. — and strangers to the covenants of promise — wee come now in order to the third part , and strangers to the covenant of promise , but before i shall draw out any doctrines from these words , i shall resolve these five questions which are very needfull to be discussed . quest . 1 1. what is the difference between the covenants and the promise ? for many look upon them to be both one and the same thing . 2. what is meant here by the covenants of promise . 3. why it is called the covenants of promise . 4. why it is called in the plurall number , the covenants of promise . and lastly , what it is to be a stranger to the covenants of promise . quest . 1 1. quest . what is the difference between a covenant and a promise ? answ . answ . in answer to this , you must know , that though every covenant is a promise , yet every promise is not a covenant , a covenant is a more comprehensive thing then a promise , for a covenant is nothing but a bundle of promises , all the promises in the gospell bound up together in a bundle , so that herein you see the difference between a covenant and a promise . quest . 2 2. what is meant by the covenants of promise ? answ . i answer , that it is the free and gratious promise , that god made with adam after the fall , and with the patriarchs , abraham , isaac , and jacob , and all the faithfull , wherein he promised them salvation and eternall life , through christ , which was to come , this is the covenant of promise , even the promise which god made with his children , before the coming of christ , wherein he did covenant to give them life and salvation , through christ which was promised to come . quest . 3 3. why is it called the covenants of promise ? answ . answ . it is called so , because christ the matter of this covenant was not actually come , but onely promised that he should come , that is the reason of this phrase here [ the covenant of promise ] . quest . 4 4. why is it called in the plurall number the covenants of promise , seeing there was but one covenant of grace , the covevenant of works was made to adam before the fall , and the covenant of grace after the fall ? answ . answ . it is called the covenants of promise , not as if there were severall kindes of covenants , and of salvation by christ , but because there were divers exhibitions and administrations of this one covenant ; not as if this covenant were many in kinde and substance , for it is the same now that it was at the beginning , but only it was diversly administred , explained and enlarged ; sometime it is called a new covenant , that is , new in regard of the urging , & exhibition of it : the like phrase you have touching love , behold , a new command i give unto you , that you love one another , it was called new , because it was then newly enforced upon the people : the covenant of grace , the tenor of which is , that we shall have life and salvation through the bloud of christ , it is called covenants , because it was so often renewed and administred , first it was made to adam after his fall , the seed of the woman shall bruise the serpents head , and then it was renewed to abraham , paul explains it in heb. 3. and after him , to isaac , and then to jacob , and david , and solomon , and all the faithfull , but the covenant was still for substance the same , though it was many times renewed , and so it continues the same to this very day , thus you have a brief account of these four queries . quest . 5 5. what is it to be a stranger to the covenants of promise ? answ . answ . did you but dive and look into the bottome of it , you would finde it to be the finall upshot of the misery of an unconverted man ; to be a stranger to the covenants of promise , is to be in such a dismall and lamentable and deplorable condition , as that none of all the promises of god , for grace , and life , and salvation by christ , doth appertaine to him : and is not this a very miserable and sad condition , that the lord lookes upon a man in an unregenerate estate , as uncapable of any mercy , life or salvation by christ ? a covenant ( as i told you ) is a bundle of promises , it containes all the promises of grace , life , and salvation , now if you be without the covenant , you must needes be destitute of all the promises by christ . thus having by way of premise opened these five particulars , i shall now draw out this one observation from the words . doctr. doctr. that all men during the time of their unregenorácy , are strangers to the covenants of grace , so that they can lay no just claim to any promise of having life and salvation by christ ; you are strangers to the covenants of promise ; and ( beloved ) when i tell you , that you have no title to any one promise of life or salvation by christ , it is the saddest news that ever you can open your ears to hear ; if you are a stranger to the covenant you are without all the promises , for the covenant is a bundle of promises , all the promises of god bound up together ; in the handling of this point i shall onely shew you two things , and then apply it . 1. i shall shew you what the covenant of grace is . 2. how you may know whether you are men without the covenant of grace , yea or no , and can lay no just claim to any promise of life and salvation by christ . 3. i shall winde up all in a practicall use , both for consolation to those , that are in the covenant , and for terrour to those that have no right to the covenant . 1. for the nature of the covenant of grace , it is that free and gracious covenant which god made with adam after the fall , promising him pardon of sin and eternall life , through the righteousnesse of jesus christ . this is the summe and substance of the covenant of grace , it is the promise of god first made to adam , and then renewed to abraham , isaac , and jacob , david and solomon , and all the faithfull , it is the solemn promise that god made to the elect of their obtaining salvation through the righteousness of jesus christ : now here you must be very careful lest you run into a mistake , for there are two sorts of people that run into very dangerous errours concerning this particular : as 1. the socinians , that are of an opinion , that all the patriarchs and good men in the old testament did none of them go to heaven , till christ came in the flesh ; a very uncharitable and ungodly opinion ; and 2. there are others that hold , that living in obedience to the morall law of moses , is to tye the people to the covenant of works , to be justified by it , they hold the jews did not live under a covenant of grace till christ came , but if it were so , none of them could possibly be saved , for by the workes of law shall no flesh living be justified , no man in the world can ever goe to heaven by the covenant of works . this i doe onely mention by the way , that you may see and understand , that since the fal of adam , al men are saved by the covenant of grace , the covenant of works was no longer in force then while adam lived and continued in innocency , but as soon as ever he fell , the gospel was presently preached unto them , as well as it is to us now , only it was preached unto them more darkly , and to us more clearly ; christ was preached unto them as to come , but he is preached unto us as come already . quest . ii we come now to the second question , to stir you up and put you upon enquiry , how you may know whether you are the people that are in covenant with god yea or no , so as that you can lay a just claim to the covenant of grace , and to all the promises therein contained for salvation and life eternall by christ . i shall handle this query not in the positive but in the negative part of it , how you may know , that you are not in the covenant of grace , i shall give you three or four discoveries of it . answ . 1 1. thou oh man art not in covenant with thy god , that hast not yet broken the league and covenant , which thou hast made with thy lusts , you that doe still keep up and maintain the league and covenant with your lusts and corruptions , you are not as yet come within the covenant of grace ; that man that makes a covenant with death and hell , cannot be under the covenant of grace , and therefore you that have not broken off your sins by repentance and righteousnesse , and your iniquities by shewing mercy , you that are in a wicked course and resolve to continue so , lay no claim to the covenant of grace ; you that are engaged to your lusts , you have been bad and you will be so stil , you have no interest in the covenant of grace . 2. you that think to be saved by a covenant of works , cannot be under a covenant of grace , you that hope to be justified by works , are faln from grace , as the apostle says in gal. 5 4. you are faln from grace , that is , not that you are faln from the habit of grace , you are faln from the doctrine of grace , that holds out justification by christ , that man shall never be saved by christ that thinks he cannot be saved by christ ; and therefore a papist , living and dying in this very opinion that he must be saved by a covenant of works , cannot be saved ; if you be not cast out of your selves , so as to rely wholly and only upon christ for life and salvation , you can lay no just claime of being under the covenant of grace . 3. you are strangers to the covenant of grace , that do make no conscience of breaking the engagements & promises you have made to god , you that are careless of keeping the covenants you have made with god , this is an evident demonstration , that you are not in covenant with god , those that are in covenant with god make conscience of keeping their covenants with god if in times of affliction & trouble , you can make large promises to god of better obedience , and yet afterwards return with the dogge to his vomit , and are as bad , or worse then ever you were , this argues , that you have no interest at all in the covenant of grace . thus i have done with the second query , the discoveries of those that are not in the covenant of grace ; i have onely now the application of the point to speak to , and the use that i shall make of it shall be use . 1. for consolation to all that are in the covenant of grace , you have a bundle of promises to which you may have recourse , and lay claim to them as your own . 2. by way ofterrour , to shew the misery of those that are strangers to this covenant of grace . 1. this may be matter of great consolation to you that are under the covenant of grace , that are in covenant with god , this should provoke you to joy and comfort , in the consideration of the great happinesse you enjoy in being under the covenant of grace , from the misery you would be exposed to , did you live under a covenant of works . and now ( beloved ) lend me your thoughts a little , while i shew you in fourteen particulars , the great happinesse you are now in , being in covenant with god under a covenant of grace , from the misery you had lain under , in being only under a covenant of workes , doe this and live , i shall but only name them to you , and run over them very briefly . 1. the covenant of works was given by god to adam , as a creator , but the covenant of grace is given by god to a believer , as a father ; god had not this term of a father before the fall , but only of a god and creator , but being under a covenant of grace , you may look upon that god that was only a creator to adam , as a father to you . 2. this had been your misery under a covenant of works ; for that exacts perfect obedience , and does punish the offendour in case of disobedience : but being under a covenant of grace , the lord accepts through christ of sincere obedience , though it be not perfect . 3. the covenant of works is not contented with perfect obedience neither , unlesse it be personall ; it must not be perfect , done for thee by another , but done by thy self in thy own person ; but now the conant of grace , accepts of perfect obedience , though it be not done by thy self , but in the person of jesus christ ; god the father doth as fully accept of christ obeying and fulfilling his will in doing and suffering in our behalfe , as if we had done and suffered what he did in our own persons , and herein lies the great happinesse of a man under the covenant of grace . 4. the covenant of works was made by god to adam without a mediator , there was no third person between god and adam , but the covenant of grace was made by god with us , in the hand of a mediator jesus christ . you may conceive it thus , suppose two men should be at discord and variance one with another , and a third person a friend to both these that are falne out , should come and endeavour to decide the difference , first going to one and desiring him to be reconciled to the other ; and then going to the second , and entreating him to be pacified towards the first , till he hath united and reconciled them both together ; so it is here , christ is a friend both to god and man , he is the son of god , and he is husband of his church , and being the mediatour of the new covenant , he comes first to his father , and sayes , father i know , that all mankind hath broken that first covenant which they made with thee , and are thereby justly lyable to all that wrath & punishment due to the breach of it , and i know thy anger and displeasure against them , but i pray thee oh father , be reconciled and well pleased with thy people , give them the sanctification of their natures , while they live here , and give them heaven and happinesse when they dye ; and then christ comes to beleevers , and tels them ; sirs , i have procured peace , and pardon , and reconciliation for you , the sanctification of your natures here , and heaven when you dye , and therefore lift up your heads with joy ; christ first goes to his father , and sues to him for pardon , and then comes to us , and begs of us to be comforted . 5. adam under the covenant of works he had nothing but works to save him , and he was to keep this covenant of works only by his own strength , he had no strength but his own , to perform any duty , he had no bottome , no foundation , but himselfe to stand on ; but under the covenant of grace we are kept by the mighty power of god through faith unto salvation ; we are under a far better condition under the covenant of grace , then adam was at first , in the state of innocency , for though hee was perfectly holy , yet he was not immutably holy , but now the foundation of god standeth sure , we are kept by the mighty power of god unto salvation . 6. the covenant of workes , if a man did once break them , that did admit of no repentance ; had adam and eve after the fall , wept their eyes out , or prayed their hearts out , all would have done them no good ; repentance will no way avail the covenant of works ; as it is in the civill law , if a man hath committed murder , the law does not enquire whether the man does repent , or is sorry for what he hath done , no , but the law takes notice whether he hath done the fact , or no , if he hath , he must dye , no repentance will avail ; but in the covenant of grace it is far otherwise , for though you have done the fact , and broken gods commandemants , yet if you repent , and mourn , and grieve for the sins you have committed against god , the lord will pardon and forgive them , as if they had never been committed , so that this is another great happinesse you enjoy in being under the covenant of grace . 7. adam being under the covenant of works , god took the very first forfeiture of breaking of this covenant , and one sinne made god to disanul that covenant , whereas the covenant of grace is not made void nor disanul'd although you commit many sins : as you may see in ro. 5. 16 , 17. says the apostle there , not as it was by one that sinned so is the gift , for the judgement was by one to condemnation , but the free gift is of many offences unto justification , that is , under the covenant of works , there one sin did condemne all the world , but being under the covenant of grace there the free gift is of many offences unto justification , many sins are pardoned and many offences are passed over , the covenant of grace pardons many sins and over lookes many weaknesses and failings , though you break your covenant often , time after time , yet the covenant of grace shall not be broken , the first covenant was disanuld for one sin , but the second covenant shall not be disanuld for many sins , as you may see in psal . 89. 31 , 32 , 33. sayes god there , if they break my statutes , and keep not my commandements , then will i visit their transgressions with the rod , and their iniquity with stripes , neverthelesse my loving kindenesse will i not uttery take from him , nor suffer my faithfulnesse to fail , my covenant will i not break , nor alter the thing that is gone out of my lips , and so in psal . 11. 5. the lord will ever be mindefull of his covenant : so that this is another part of your happinesse . 8. ( pray observe this ) had adam continued still under the covenant of works , and kept the covenant , performing exact and perfect obedience to it , yet he could never have come to heaven , he should have had onely an ever lasting continuance in paradise , he should never have enjoyed heaven , but being under the covenant of grace , that entitles you to everlasting salvation and happinesse in heaven , by jesus christ . 9. under the covenant of workes , though god did promise life to adam , upon the performing of the covenant , yet god did not promise pardon to adam upon the breach of the covenant ; god promised him thus , do this and thou shalt live , but god did not promise him , that though he should break his commands and sin against him , yet hee should bee saved notwithstanding : in the covenant of works , there is no promise at all of pardon , but only of life ; but under the covenant of grace you have a double promise . 1. you shall obtain life eternall , and salvation by christ : and 2. you shall have all your sins pardoned and washed away in the bloud of christ , that you doe commit against him , you shall have pardon and remission of sins by christ , so that no sin shall be charged upon you . 10. under the covenant of works god did accept the person for the worke-sake , but under the covenant of grace , he doth accept of the work for the persons sake : and herein lies our happinesse , under the covenant of works god did accept of adams person meerly because his works were altogether righteous and good , and he accepted his person no longer then his works were good , for as soon as ever he broke the command , god was displeased with him , but under the covenant of grace god doth accept of the works for the person sake ; as you see in abel , he was first accepted , and then the sacrifice , first his person was well pleasing to god , and then the sacrifice for the persons sake : so god accepts of our praying , reading , hearing , and all that we doe through jesus christ , he being well pleased with our persons in christ , he is delighted and well pleased with all our services in him . 11. the covenant of works was made to all men generally and universally without exception , but the covenant of grace was made onely to a select and chosen people : all mankinde were in adam under a covenant of workes , if adam had kept the law , all mankinde had lived by him ; but herein lies your happinesse , in being under the covenant of grace , when it is made onely to a few , to a peculiar and chosen number of men . 12. the covenant of works that entitles men to no further honor , then to be a worthy and honourable servant of god , not a child of god , but under the covenant of grace , we doe not only become servants , but adopted sons , we are the children of promise by faith in christ , the covenant of grace puts us into a state of sonship : adam was the son of god by creation , but not by grace and adoption , till the covenant of grace was made . 13. creation was the foundation of the covenant of works , but it is redemption that is the foundation of the covenant of grace , the foundation of this is , because christ hath died for us , and shed his bloud for us . 14. in the covenant of works god did onely manifest the attributes of his greatnesse , and power , and wisdome , and justice ; but in the covenant of grace hee does demonstrate the attributes of his grace and mercy , goodnesse and patience , &c. god in the covenant of works was only a just god , do this and live , so long as thou keepest my commandments thou shalt live and no longer ; but in the covenant of grace , he is a mercifull god too , the lord did make the attributes of his mercy and goodnesse to shine forth in this covenant ; should god say to us , so long as you doe well it shall be well with you , but if even you break one command or commit one sin , you shall be damned , if god should say thus to us , we were in a most miserable and undone condition , and could not escape damnation ; but we being under the covenant of grace , by his son jesus christ , he tels us that although we doe break his commands , and sin against him , yet in his son he will pardon us , and passe by all our transgressions , as if they had never beene committed . sermon , ix . ephes. 2. 12. — and strangers to the covenants of promise — having shewn you in 14. particulars , your great happiness in being under the covenant of grace , from the misery you would have lain under , had you been under the covenant of works : i come now to the second use , use . 2 which is a use of dread and terrour , to lay before you the great misery of those that are strangers to this covenant of promise ; and here i might lay before you much astonishing and perplexing matter , to all those that are not in the covenant of grace : i shall be the larger upon this particular , because the last day i spent half an hour about a use of comfort , in shewing you your happinesse in being under the covenant of grace , and therefore now i shall spend the like time in declaring the misery of all those that are strangers to the covenant , which i shall comprise under these six heads . 1. this is one part of your misery , you are bound to keep the whole law of god , and that in your persons , else you can never be saved : and oh how impossible is this for any man to do ! he that is under the covenant of grace , god the father accepts of christs keeping and fulfilling of the law for him , as if it were done by him in his own person ; but to such as are not in this covenant of grace , god sayes to them , if you doe not keep the whole law , and that personally , you shall be damned eternally , as in gal. 5. 3. sayes the apostle there , i testifie again ●o every man that is circumcised , that he is bound to keep the whole law ; if you will not accept of christ , and accept of salvation by his bloud alone , but run to circumcision ; i tell you saith the apostle , that you are debters to keep the whole law of god , and he will cast you into hell , upon the least breach of the law. oh thou unhappy man , upon how hard termes canst thou hope for salvation , even upon impossible termes ; thou canst as well keep the sea in thy fist , as keep the whole law of god in thy own person ; god sayes to thee , if thou dost break but one command , though thou should keep all the rest , yet thou shalt die and be damned eternally ; but if you be under the covenant of grace , though you break the law again , and again , yet christ doth redeem you from the curse of the law , he being made a curse for you . 2. thou that art a stranger to the covenant of grace , thou hast no strength but thy own to help thee in the discharge of all thy duties ; but now a man that is under the covenant of grace , god doth command him a duty , and does with the command give him a power to perform the duty ; god bids him act grace , and powers upon him a spirit of grace ; he bids him pray , and gives him a spirit of prayer ; god commands him a duty , and gives him a flexible , willing , and an obedient heart , and abilities to perform the duty : when in scripture god does command a duty , he does likewise promise to assist and enable us to the performance of the duty ; as for example , the lord bids us , to wash us and make us clean , and put away the evill of our doings , and a poor soul saith , oh lord i am not able to wash my heart , nor cleanse my wayes , nor to do any thing that is good of my self , and therefore sayes god again , i will wash you and make you whiter then snow ; so god bids us to get new hearts , and then again he promiseth , to create in us new hearts , and renew rights spirits within us : i might instance in sundry other particulars ; but now this is thy unhappinesse oh man that art a stranger to the covenant of grace ; god bids thee keep his commands , but he gives thee no power to fulfill his commands ; he bids thee act grace , and never gives thee a spirit of grace ; he bids thee pray , and yet never powres out upon thee a spirit of prayer ; and if adam in his innocency , when he was perfect , was not able to keep gods commands ; how much more unable art thou to doe any thing that may please god ? thou by thy own strength art as well able to make a world , as to make one prayer , or perform any duty in a holy and spirituall manner ; thou canst as well destroy the whole world with thy own hands , as subdue any lust by thy own strength ; but under the covenant of grace , god tels us , that though we cannot keep the law , yet he will accept of his sons keeping it for us ; and he hath promised to help and assist us in the performance of every thing , that he commands us . 3. you that are strangers to the covenant of grace , herein lies your misery , you have no advocate to plead for you , nor mediator to stand between god and you ; you have an angry god frowning upon you , and a galled conscience ready to accuse you , and every thing else in the world against you , but no friend either in heaven or in earth to plead or speak for you ; christ is a mediator to those only that are under a covenant of grace ; now what canst thou say for thy self oh man , why thou shouldst not be condemned , and damned in hell for ever , for thy drunkennesse , adultery , sabbath-breaking , prophanenesse , swearing , lying , and thy ungodly practises ? thou canst have nothing to plead for thy selfe , but must needs be cast out into hell fire irrecoverably ; but now a godly man that is under the covenant of grace , he can say , lord here is christ my mediatour , that pleads with thee for the pardon of all my sins , and for the obtaining of heaven , and happinesse , and glory for me , through his obedience and merits ; but thou that art under the covenant of works , thou canst not say , i have christ to plead for me , and to be an advocate with the father , to beg for pardon of sin , and life and salvation for thee , thou canst not say so , for without the covenant of grace , there is no mediator , christ is the mediator onely of the new covenant ; therefore what sad condition art thou in , seeing as verily as thou standest here now , so thou must one day stand before gods tribunall to answer and be judged for every thing thou hast done in thy body , whether it be good or evill , and then thou wilt have no body to plead for thee , but must inevitably be cast into everlasting burnings . 4. being out of the covenant of grace , this is your misery , god will in exactnesse and rigour of justice proceed against you for your sins , without any mixture of mercy at all . ( beloved ) god hath no mercy without his covenant , but in the covenant of grace , he is a god gracious and mercifull , slow to anger , and of great kindnesse , abundant in mercy and truth , pardoning iniquity , transgressions , and sins , but he is cloathed with justice and rigour to all that are without this covenant . as it is in courts of judicature in point of life and death , the judge will take no notice whether the man be a sorrowfull man or no , the law is not to shew mercy , but to punish the offence , the law does not enquire whether the man be penitent and sorry for what he hath done , but whether the fact be done or no , if it be , he must dye for it , there is no remedy : just so it is here , god doth not enquire under a covenant of works , whether you are sorrowfull for breaking of his law , but he enquires whether you have broken it , or no ; and if you have , he will condemn thee , and cast thee into hell fire , and then the poor soul cryes out , oh lord be mercifull to me this once , it shall be a warning to me , i will never sin against thee , nor displease thee more , but will from henceforth walk more humbly , and holily , and circumspectly before thee , and yet all this that thou hast promised , if thou wert able to perform it , will not avail thee , for god will hear none out of christ , and out of the covenant of grace . 5. a man out of the covenant of grace , he hath no true and speciall title to any of the blessings of god here in this world , gods blessings go along with his covenant , and therefore it is very observable , that in that chapter where god does promise the blessings of the covenant of grace , in that very chapter he promiseth the blessings of this life , as you may see in the 36. of ezek. sayes god there , i will powre clean water upon you , and you shall be clean , yea from all your filthinesses , and from all your idols , will i cleanse you : a new heart will i also give you and a new spirit will i put within you , and will take away the stony heart from you , and will give you a heart of flesh , and will put my spirit within you , and cause you to walk in my statutes , and you shall keep my judgements and doe them , and you shall dwell in the land that i gave to your fathers , and you shall be my people , and i will be your god ; all these are the meroies of the covenant of grace : now mark the next words ( saith god ) i will call for corn , and will incerease it , and lay no famine upon you , but i will multiply the fruit of the trees , and the increase of the field , and so in the 10 , 11 ver . of that chap. and i will multiply men upon you , and the cities shall be inhabited , and the wastes shall be builded , and i will multiply upon man and beast , and they shall increase , and bring fruit , and i will do better to you then at your beginnings , and ye shall know that i am the lord : here the lord entails earthly blessings to the covenant of grace , intimating , that all that are under the covenant of grace they have a title not only to all spirituall , but to temporal blessings likewise ; but no wicked man out of the covenant of grace , hath any true title to any outward blessings ; they that are of the faithfull , are blessed with faithfull abraham , and enjoy outward blessings , as a blessing ; but wicked men , it is true they have something allowed them , but it it as to prisoners , in a prison they have something to keep them alive untill their execution ; and so wicked men they have prison allowances till the execution day . 6. your misery , ( that are strangers to the covenant of grace ) lies in this , god will not give acceptance to any of your services , though you may doe as much , for the matter of them , as any godly man doth ; nay thou mayst hear more sermons , and say more prayers , and perform more duties , then a godly man does , and yet not be accepted , when the others shall , as you may see in gen. 4. 4 , 5. cain and abel they both of them brought sacrifices to god , one of his flock , and the other , of his grounds ; and the apostle speaking of this , sayes , that by faith abel offered a more excellent offering then cain ; it was not more excellent in regard of the matter of it , for in all probability and likelihood , cains sacrifice was of more value then abels , for his was but a few young lambs , the firstlings of his flock , but cains was of the first fruits of his ground ; and yet abels sacrifice was accepted , and the others rejected , because abel was a godly man , under the covenant of grace , by which god did accept of what he did , though it were lesse then cains : and so solomon , the sacrifices of the wicked are an abomination to the lord , but the prayer of the upright is his delight : a sacrifice you know is a great deal more costly then a prayer , for that costs a man nothing but his breath , when the other will cost a great deal of money , and yet a costly sacrifice is hated by god coming from a wicked man , when a pennilesse prayer coming from a godly man is accepted : so that under a covenant of grace , though you do less for the matter of the duty then wicked men doe , yet yours shall be accepted , when theirs shall be rejected . thus i have done with the use of terrour in laying down to you this sixfold misery of those men that are strangers to the covenant of grace ; and here because i would not have any poor soul , that is under the covenant of grace , and partaker of all the great priviledges of it , to goe away with a sad heart , i shall onely leave with you two or three words of comfort to them ; you children of the covenant , that are under the covenant of grace , let not your hearts be troubled , at what hath been said this day , concerning the misery of those men that are strangers to this covenant , and to bear : up and support your spirits , i shall give you two or three comfortable considerations . 1. that all the outward blessings that you enjoy , comes to you in a covenant way , god hath given you these blessings as an appendix to the covenant , and by vertue of an entail to his covenant ; the lord never gives you a common blessing , but you see the love of a father , and of a husband , and of a friend , and the love of god in that blessing ; and therefore as i told you before in that very chapter , where god promiseth the blessings of the covenant of grace , he promiseth the blessings of this life too , as an intail to the covenant ; wicked men may have blessings but not by vertue of a promise , not by vertue of the covenant of grace . but now if you ask mee how you may know , whether the blessings you enjoy come unto you by vertue of the covenant of grace : i answer , you may know it by these two things : 1. in case you doe use and imploy all the blessing you receive from god , to the honour of god : thus abraham did , as you may see in gen. 17. 1 , 2 , 8 , 12. his using the blessings of god to promote the service of god , did demonstrate that those blessings came to him from god , in a covenant way , but those that are strangers to this covenant , the mercies they enjoy are given them for their hurt . 2. when blessings are as cords to draw you nearer to god , and as bands to tye you fast to god , then they come to you in a covenant way : as in jer. 31. 11 , 12. for the lord hath redeemed jacob , and ransomed him from the hand of him that is stronger then he , therefore they shall come and rejoice in the height of sion , and shall run to the bountifulnesse of the lord , even for the wheat , and for the wine , and for the oyle , and for the increase of sheep and bullocks , &c. that is , all the mercies of god , shall make them to come nearer and nearer , and cleave closer to god ; you then that do enjoy your share of the blessings of god , and they do not endeer you and draw you nearer to god , you cannot look upon them as flowing in upon you in a covenant way . 2. you that are in covenant with god , know this for your comfort , that the lord does accept of a little , that you do in his service , better then a great deal that a wicked man performs to him ; god will accept of a few turtle doves of you , when he will not accept of 1000 rams , or 10000 rivers of oyle of the wicked , he will accept of a cup of cold water given to a righteous man , in the name of a righteous man , when he will not accept of the costliest sacrifice from the wicked : oh what a happy condition art thou in , that art under the covenant of grace , wicked men may heare more sermons , and performe more duties , and say more prayers to god then you , and yet in all their duties be rejected , when thou art accepted . 3. take this for your comfort that when ever you offend god , and provoke him to anger , you have a mediator to stand between god and you ; though you are guilty , yet you have an advocate to plead your cause for you ; you that are under the covenant of grace , you may say to christ your mediator , as the israelites said to moses , when they had offended god , goe thou and speak unto god for us ; so may you say when you have nothing , but thundring and lightning and tempests in your souls , and the flashings of hell fire in your consciences , then you may say to christ , go now to god and speak for me , mediate with thy father for the pardon of all my sins ; i have offended god , o● intercede with him in my behalf , i have committed a great offence , oh plead with thy father , and beg a pardon for me ; thus thou maist say to christ , being under the covenant of grace . but here lest any one should lye under a spirituall delusion , and think himself under the covenant of grace , when he is a stranger to it , lest the dogs should snatch at the childrens meat , i shall lay down to you some distinguishing characters , whereby you may know whether you are under the covenant of grace or no ; and before i make entrance upon this , i will only premise four sad and dismall conclusions , which will make way the better for what i have to handle in the examination . 1. take in this conclusion , that a man may be within the outward and common priviledges of the covenant of grace , and yet be without the saving and spirituall priviledges of it , as pardon of sin , having god to be your god , and christ to be your saviour , &c. as in deut. 29. 10 , 11 , 12. sayes moses there , you stand this day all of you before the lord your god , your captains of tribes , your elders , and your officers , with all the men of israel , your little ones , your wives , and the stranger that is in thy camp , from the hewer of thy wood , unto the drawer of thy water , that thou shouldst enter into covenant with the lord thy god : now here you see , were all from the rich to the poor , to enter into covevenant with god , and yet it is not imaginable that all these did partake of the inward priviledges of the covenant of grace , they did all partake of circumcision , which was the seal of the covenant , of the outward priviledges of it , but not all did partake of the inward and speciall mercies of the covenant of grace , as pardon of sin , peace of conscience , joy in beleeving , god to be their god , and christ to be their saviour ; and so in rom. 9. 4 , 5. sayes the apostle , they are the israelites to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises , of whom are the fathers , and of whom as concerning the flesh christ came , these were very great priviledges , and yet saies the text in vers . 8. these are not all the children of god , though they had the externall blessings of the covenant , yet they were not all the children of god ; so that you see , you may be within the church of god , and partake of the outward blessings of the covenant , and yet want the inward and spirituall blessings of it . 2. take in this sad conclusion , that the most of men in the world , are without the common and outward mercies of the covenant of grace , as all that are in the state of judaisme , turcisme , and paganism , and these being without the outward priviledges of the church , they can hope for no salvation . if you should divide the world into one and thirty parts , there is but a fift part of them are christians , there is nineteen parts of the world that are jews , and turks , and seven parts that are pagans ; so that there is but five parts that are christians ; the most of men in the world are without the outward and common blessings of the covenant of grace , and therefore can obtain no salvation by christ . 3. take this conclusion yet further , that the most of those men that are within the outward and common blessings , are yet without the saving and spirituall blessings and priviledges of the covenant of grace ; this conclusion is answerable to that phrase in mat. 2. many are called , but few are chosen , there are but a few chosen to life and happinesse , amongst those that are partakers of the externall mercies of the covenant of grace , as in zach. 13. 8 , 9. and it shall c●me to passe , that in all the land , saith the lord , two parts therein shall be cut off and die , but the third shall be left therein , and i will bring the third part through the fire , and will refine them , as silver is refined , and will try them as gold is tryed , they shall call on my name and i will hear them ; i will say it is my people , and they shall say , the lord is my god : there was but one part of three that were godly , and as it was then , so it is now ; but one part of three that can say truly , they have an interest in the covenant of grace , and therefore ( beloved ) this may be some of your lot , there are many of you that have a share in the outward blessings of the covenant , that have the ordinances and meanes of grace , and make profession of christ , and yet few of you that have any speciall and peculiar blessing from christ . as when christ was thronged in the multitude , there were a great many that touched him , but one onely that got any vertue from him , so there are a very few that enjoy the speciall and peculiar blessings of the covenant , to have sin pardoned , and their corruptions subdued and their duties and services accepted , god to be their god , and christ to be their saviour . 4. take this conclusion likewise , that such is the pride and deceitfulnesse of mans heart naturally , that from their being within the compasse of the outward blessings of the covenant , that they will conclude themselves , to have an interest in the inward and spirituall blessings of the covenant of grace , as you shall finde the jews did in joh. 8. 33 , 39 , 41. in vers . 33. say they , we are the seed of abraham : and vers . 39. we have abraham to be our father ; and from hence they conclude in vers . 41. that god was their father too , though christ told them plainly they were of their father the devill : wicked men are very apt to deceive themselves , and think they have an interest in the spirituall blessings of the covenant of grace , because they partake of the sacraments , and outward ordinances ; whereas in baptisme you may have your face sprinkled with water , and yet never have your hearts sprinkled with the bloud of christ , you may be born in the church , and yet never be of the church of the first born in heaven ; you may have the church to be your mother , and yet never have god to be your father ; there is but a remnant according to the election of grace , the main body is cast away , there is but a remnant saved , and yet the jewes did boast of themselves , that because they had the adoption , and the glory , and the covenant , and the promise , &c. therefore god was theirs too , and heaven and happinesse , and all theirs , when there was no such matter . sermon , x. ephes. 2. 12. — and strangers to the covenants of promise — having formerly premised four conclusions that you might not harbour any secret conjectures and imaginations that you do belong to the covenant of grace , when you do not ; i come now to give you some trials and discoveries whereby you may know , whether you are the persons that can lay a just claim to life and salvation from god through his son jesus christ , by vertue of his promise , and i shall comprise them under these three heads : 1. you may know whether you do belong to the covenant of grace or no , in case you doe partake of the spirituall blessings of the covenant : 2. in case you have the inseparable concomitants of the covenant : and 3. in case you doe perform the conditions of the covenant of grace , which is faith ; beleeve and be saved : if you have these three , you may lay an undoubted claim to the covenant of grace . 1. if you have the saving and spirituall blessings of the covenant of grace ; and these are four ; 1. god will be your god , and you shall be his people ; this is the tenor of the covenant of grace , as in jer. 31. 33. i will be their god , and they shall my people . i shall a little open this blessing to you , for god to be our god , it notes these three things : 1. it notes a speciall propriety in god , which none have but the elect . 2. it notes an all-sufficiency in god for their good . 3. it notes an absolute authority , that god hath over them . 1. for god to be our god , it notes that god is yours in a speciall way of propriety , which none but those that are the children of god can have , wicked men cannot lay claim to god as their god ; as pharaoh , when he desired moses to pray for him , sayes he i have sinned against the lord your god , he could not say against the lord my god , you that can upon scripture grounds , lay claim to god as your god , as having a speciall propriety in him , you have an interest in the covenant of grace . 2. for god to be your god , it notes an all-sufficiency in god , put out for your good , as in gen. 17. 1. sayes god there to abraham , i am thy god all-sufficient walk before me , and be thou perfect ; you that can look upon god as having an interest and propriety in god ; and you finde by experience , that god is exceeding good to your soules in every thing , if you see the emptinesse of all things in the world , and that they are but particular helps to thee , as food against hunger , drink against thirst , cloathes against nakednesse , &c. but you finde god to be an all-sufficient help and remedy , the chiefest good , sufficing , and satisfying , and filling thy heart , thou that canst look upon god , as thy all-sufficient good , as having thy portion and interest in him and in none else ; this is an undoubted evidence , that you doe belong to the covenant of grace . 3. for god to be your god , it notes gods soveraignty and power over you , for your benefit , the lord will reign over you , and subdue corruptions in you , and quell your pride , and humble your heart , and give you a meek and quiet spirit . if you finde that god is yours in these three particulars , you may comfort your heart in an unquestionable interest in the covenant of grace , if god be your god , and you his people , that you have given up , and devoted your selves wholly to the service of god in every thing that you doe . 2. another speciall blessing of the covenant of grace is , that god hath promised to sanctifie and renew your natures : as in ezek. 36. 26 , 27. saies god there , a new heart also will i give you , and a new spirit will i put within you , and will take away the stony hearts out of your bosomes , and will give you hearts of flesh , and i will put my spirit within you , and cause you to walk in my statutes , and you shall keep my judgments and do them : god will not onely give us life for our happinesse , but grace for our holinesse ; he will not only give us imputed righteousnesse for our justification , but also inherent righteousnesse for our sanctification ; now therefore examine your selves , have your natures ever been sanctified , and regenerated ? have you been ever washed with clean water , and those stains of sin and corruption wiped away from you ? hath the beasom of sanctification ever swept your inward man , and made it not a cave for every unclean bird to lie in , but a habitation fit for the holy ghost to dwell in ? if it be so , you have a reall right to , and interest in the covenant of grace , for no man can have the blessings of the covenant , but he must have a beeing in the covenant of grace . it is very observable , that god is not only , as the covenant represents him , a god gracious and mercifull , slow to anger , and full of compassion , &c. but he is a holy god as well as a mercifull god ; and therefore he will work holinesse in us and expect holinesse from us , if ever we expect to have mercy and happinesse from him ; never lay claim to god , nor expect life and happinesse from him , as he is a mercifull god , unlesse you resolve to be conformable to him as he is a holy god. object . but here some may say , this is not so great a blessing as you speak of , to be sanctified by vertue of the covenant of grace ; for there are many men that may be sanctified by the covenant of grace , and yet never be saved by it ; and this objection they ground upon that place in heb. 10. 29. and they shall count the bloud of the covenant , wherewith they were sanctified , an unholy thing . answ . i answer that the sanctification here spoken of , is not a true sanctification , but onely in profession , in the sight of men , not in the fight of god ; it is not a sanctification in very deed and in truth , but onely in shew and in the judgement of men . 3. another blessing of the covenant of grace , is the forgivenesse of our sins : as in jer. 3. 34. they shall all know me from the least of them to the greatest , saith the lord , for i will forgive their iniquity , and will remember their sins no more : now ( beloved ) can you say that god hath pardoned your sins , and done away your offences , if so , then you are under the covenant of grace . object . but here some poor soul may say , alas i have been a great sinner , and have committed offences against god ; and therefore , i fear i have no reall interest in the covenant of grace . answ . be not discouraged , for it is the glory of the covenant of grace to pardon great sins ; it puts a great deal of glory upon god , to pardon great sins , and passe by great offences , as in amos 5. 12 , 15. i know ( sayes god ) your manifold transgressions , and your mighty sins : here you see are manifold and mighty sins , and yet saies god , hate evill , and love good ; it may be the lord will be gracious to you , nay the lord he will be gracious to you ; though thou hast manifold and mighty sinnes , yet it is not the greatnesse nor mightinesse of them , but thy stubbornnesse of heart , in not coming in , and closing with jesus christ , that undoes thee . 4. another blessing of the covenant of grace , is gods writing his law in our hearts , that we shall never depart from him , as in jer. 31. 33. i will put my law in their inward parts , and write it in their hearts , i will be their god , and they shall be my people ; that is , god will put into our hearts a sutable frame and disposition answerable to every command of god in his law , that we shall be able to obey , observe , and keep it , and say that it is good ; and then saies god , you shall never depart from me ; now examine your selves , hath this effect beene wrought by the spirit of god in your hearts ? hath god written the sermons you have heard , not in your books , but in your hearts ? if so , these are good evidences of your interest in the covenant of grace . 2. another discovery or character of your interest in the covenant of grace is this , if you have in you the inseparable concomitances that belong to this covenant of grace ; there are some things that doe alwayes accompany the covenant of grace , as i shall instance in 3 or 4 particulars . 1. if you be a man under the covenant of grace , in covenant with god , then you are disingaged from that league and covenant which you have made and contracted with your lusts , whosoever is in covenant with god , he hath broken his league with his lusts ; you cannot be in covenant with christ , till you fall off from your lusts , and break off from your sins , as in act. 3. 25 , 26. sayes the apostle , you are the children of the prophets , and of the covenant , which god hath made with our fathers ; saying to abraham , even in thy seed shall all the kindreds of the earth be blessed : first unto you hath god raised up his son jesus christ , and him hee hath sent to blesse you , in turning every one of you from your iniquities ; so that if you are children of the covenant , the lord will turn every one of you from your wicked wayes , and therefore you that are not turned from the evill of your courses , that have not broken that league you have made with death and hell , you can lay no claim to the covenant of grace , as in psal . 50. 16. sayes god there to the wicked , what hast thou to doe , to take my covenant into thy mouth , seeing thou hatest to be reformed , and castest my words behinde thee ? thou wilt not forsake thy lusts , nor leave thy sins , and therefore what hast thou to do to meddle with my covenant of grace ? you can lay no claim to the covenant , till you have cast off the old man , and subdued and overcome your sins and corruptions . 2. another concomitant of the covenant of grace , that will accompany you , is this , you will be a people wholly devoted and given up to the service of god. jer. 31. i will be your god and you shall be my people , the covenant of grace is called an holy covenant , luk. 1. 72. not so much because it was made by a holy god , as because it was made for the holy creature , it will make them holy that do enter into it , and therefore those that are in covenant with god , are called a holy people , and they must be a holy people , as in 1 cor. 6. 20. sayes the apostle , you are bought with a price , therefore glorifie god in your bodies and souls , which are gods , and in 2 cor. 7. 1. seeing therefore we have these promises , ( dearly beloved ) let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the fear of god : those that are in covenant with god , they are a holy and crucified people . 3. another concomitant is this , that man that hath a share in the blessings of the covenant , he doth make conscience to walk in the wayes of the covenant ; hee will not only close with the promise of the covenant , but also make conscience of keeping the commands of the covenant ; for the covenant of grace does not onely bestow blessings upon you , but require something of you too , as in esai . 55. sayes god , incline your ears and come unto me and hear , hearken , and your souls shall live : and i will make an everlasting covenant with you , even the sure mercies of david : the covenant of grace is a sure and everlasting covenant , but sayes god , you shall come unto me first , and then i will make with you an everlasting covenant : god will have you to obey him , if ever you think to have any share in the covenant of grace ; those that , let god command what he will , will doe what they please ; this argues , that they doe not belong to the covenant of grace ; but if the blessings of the covenant of grace are given by god to you , and the concomitants of it found with you : and lastly , the conditions of it found in you : which is faith , the only condition of the covenant of grace , beleeve and be saved ; if god hath brought thee into a believing estate , that there is not one promise in the gospell , but you do beartily assent unto , and close with : if it be thus , then you may conclude , that you do belong to the covenant of grace ; and thus i have done with these charactars by way of tryall . use . i have only now a word or two more by way of use , and so have done with this third part of mans misery ; and the use that i shall make of this , shall be for consolation , to all those whose hearts can bear them witnesse , that they doe enjoy the saving blessings of the covenant of grace , god to be their god , and they to be his people ; and that god hath sanctified and renewed your natures , and pardoned and passed by all your sins and iniquities , and hath written his law in your hearts , that you doe not depart from him ; if you have the concomitants of the covenant , that you are disingaged from the league and covenant you have made with sin , and death , and hell ; if you are wholly devoted and given up to the service of god , and doe make conscience to walk in the ways of the covenant ; and if the conditions of the covenant of faith in christ be found in you ; if you are brought into a beleeving condition ; if all these things be wrought in you , then hearken to the great happinesse and benefit you enjoy , by being under the covenant of grace . 1. thou hast that which is more worth then a kings ransome , nay then all the world , thou hast god to be thy god which is all in all , it is more then that which was promised to esther by king ahasuerus , to the half of his kingdome ; you have more then the devill promised to christ , when he carryed him to the top of the mountain , and shewed him all the kingdomes of the world and the glory of them ; thou hast more then the whole world , for thou hast god to be thy god , and thou hast an interest in the covenant of grace , which is a bundle of promises , and includes in it all the promises of the gospell , which are all yours , and you may goe and apply them to your own soules in whatsoever condition you are in . 2. you that are in covenant with god , labour to admire the great condescension of god , that he would be pleased to proceed with you by way of a covenant : i have read of some authors that have more wondred , and stood amazed at this , then at any thing else in the world , that god that is the soveraign lord of all the workes of his hands , that he should not rule us and command us by a law , but deal with us by way of a covenant , for god is not bound to give us a reward , though we should serve him all the dayes of our lives ; god might command us as we are his creatures to serve and obey him , to pray , read , hear , and walk holily and humbly before him , and when we have done all this , yet he might say to us , i will never give you heaven nor happinesse , nor any reward at all ; he might have said thus to us , but he hath condescended so far , as to make a bargain with us ; that if we will beleeve in his son jesus christ , and live holily , and walk uprightly before him , then he will be our god , and we shall be his people , he will write his law in our hearts , and sanctifie , and renew our natures , and pardon and forgive all our sins , and give us heaven and hapninesse when we dye ; oh what an infinite condescension is this in god , and what unspeakable bounty and free grace ; that when he might say to us , you are bound to serve me , and obey me , and to love and fear me , but i am not bound to make a covenant with you , and promise you my son , and life , and salvation , through him , but though i am not bound to it , yet i will give you my son , and heaven , and happinesse , and i will be your god , and you shall be my people , and i will regenerate and sanctifie your natures ; and create in you new hearts , and write my law in your inward parts , i will freely do all this for you , sayes god , oh what infinite condescension and free grace and mercy is this ! 3. another great happinesse you doe enjoy under the covenant of grace , is this , the lord will pardon all the great sinnes you commit against him , and accept of all the weak duties and services you perform to him ; though you commit great and mighty sins , yet the lord is gracious and mercifull , and will pardon them ; the covenant of grace covers great sins : as the sea can cover a mountain as wel as a mole-hill ; so the covenant of grace can pardon mountainous sins as well as small ones . and again , the covenant of grace does accept of weak and imperfect duties , nay those very duties which wicked men doe perform , though they be more for the matter of them then ours are , yet by vertue of the covenant of grace , the lord does accept of ours , and will not accept of theirs , as in prov. 15. 8. the place that i quoted before , the sacrifice of the wicked is an abomination to the lord , but the prayer of the upright is his delight ; a sacrifice is a great deal more costly then a prayer , and yet the lord will accept of a poore pennilesse prayer coming from a godly man , when he will reject a costly sacrifice from a wicked man ; god will accept of a cup of cold water , from one in covenant with him , when he will not accept of 10000 rivers of oile from a wicked man ; he will pardon your great sins , and accept of your weak services : indeed , were you under a covenant of works , that would require perfect obedience , but being under a covenant of grace , the lord accepts of sincere , though it be imperfect obedience : and thus i have done with the third part of mans misery , being strangers to the covenant of grace . sermon , xi . ephes. 2. 12. — having no hope — wee come now to fall upon the fourth part of an unconverted mans misery , ( which you will think to be a very strange one ) that he is without hope ; while these ephesians were in a state of gentilism , unconverted to the faith of christ , they were without hope , & the reason of it was , because they were without christ , who is the way , the truth , and the life , there is no other way to heaven but onely by jesus christ , and seeing they were out of the way to heaven , they must needs be without any hopes of coming to heaven ; it was the first branch of their misery , in being without christ that exposed them , and made them lyable to all the rest , because they were without christ , therefore they were aliens to the common-wealth of israel , & therefore they were strangers to the covenant of promise , and without hope , and without god in the world. object . ob. but here some will be ready to say , how can this be that the apostle should say , they were without hope , when were it not for hope , the heart would break ; and therefore it is not possible , they should be without hope ? answ . i answer , it is true , they had a hope , but it was a vain hope , an ungrounded and a deluding hope , and this kinde of hope is no better then no hope at all , so that the apostle might well say they had no hope , that is , no good nor well grounded hope for heaven , they had onely a presumptuous hope , such a hope as would make them ashamed in the latter end , they had only the hope of the hypocrite that shall perish , and therefore when the apostle sayes , that these ephesians during their unregeneracy , were without hope , his meaning is , that they were without any wel grounded hopes for heaven , they had no scripture grounds , to bottome or build any hopes upon , that god would bring them to heaven ; this is a very sad and dreadfull point i am now upon , in shewing you this part of mans misery , without hope ; the observation i shall draw out from hence shall be this ; doctr. that all men during the state of their unregeneracy , are without any true , or well grounded hopes of heaven . in the handling of this i shall first prove it in the generall , and then improve it ; first to prove it , an unconverted mans condition , in reference to his hopes for heaven , is just like pauls , and those mariners that were with him in the ship sailing towards rome , act. 27. 20. when neither sun nor stars appeared , but the winde and waves did beat upon the ship , insomuch that all the hopes they had of being saved were quite taken away ; so it is just your case that are without jesus christ , there is neither sun nor star does shine upon you , if christ does not shine upon you , you are like paul and the other mariners in the ship , all hopes of your being saved , is quite taken away from you . i shall confirm this truth to you by three or four demonstrations , that a wicked man is without any hopes for heaven . reas . 1 1. an unregene rate man must needs be without hope , because he is without christ who is the foundation of a christians hope , wherefore remember , sayes the apostle , that at that time ye were without christ , and therefore he tels them afterward , that they were without hope , in tit. 2. 2. christ is there called our hope , christ is that person in and upon whom we are to build all our hopes for heaven , and therefore he is called our hope , and this is the meaning of that expression , christ in you the hope of glory , intimating that you cannot hope for glory , but in and through jesus christ ; that man that is a christlesse man , must needs be a hopelesse man , that is the first demonstration . reas . 2 2. a man without christ , must needes be without hope , because he is without a title to any promise of life and salvation , which is the onely support and prop of mans hope ; you would count this a very fond and vain hope , for any man to hope that such a rich man would make him heir of all he hath , though hee never promised him one foot of land ; why just so vaine are the hopes of wicked men , but now the word of promise is like a pillar of marble to bear up the hearts of gods people , as in 1 tit. 2. in hope of eternall life , which god that cannot lye , promised before the world began , the promises doe ground that man that hath interest in them , to a hope of eternall life , he that is without the lord jesus christ the foundation of hope , and without the promises which is the pillar of hope , must needs be without all true hopes of heaven . reas . 3 3. he cannot but be without hope , because he is without faith which is the ground of hope , as in heb. 11. 1. faith is the ground of things hoped for , the evidence of things not seen : where no true faith is there can be no hope , for faith is the mother , and hope is the daughter , hope is begotten by faith ; an unregenerate man must needs be without hope , because he is without christ the foundation of hope , and the promises the pillar of hope , and faith the ground of hope . reas . 4 4. it appeares that he is without hope , because when hee leaves the world , his hopes leave him , whereas the hope of a godly man never leaves him till it brings him to heaven ; when a wicked man dies his hopes are gone , and leave him when he hath most need of them , had his hopes been well grounded hopes , they would never make him ashamed of them . thus you see i have onely in the generall confirmed the point to you . i come now to speak of some more particular inquiries in the prosecution of this doctrin , ( beloved ) wil you lend me your thoughts a little , in the handling of these five inquiries ? as 1. i shall shew you the nature of this hope that unconverted men are without . 2. i shall shew you what are the characters of those men that are without any well grounded hopes for heaven . 3. i shall shew you the reason , why ( seeing the scripture sayes that a wicked man hath no hope ) that of any men in the world , a wicked man does nourish in his heart the greatest hopes for heaven . 4. i shall shew wherein lies the difference between those that have onely a presumptuous hope for heaven , and those that have a true and well grounded hope for heaven ; and lastly , i shall shew you the great misery of those men that have onely presumptuous hopes for heaven . quest . i will begin with the first of these , to shew you the nature of that hope , that unconverted men are without . answ . take this plain description of it , that true hope which wicked men are without it is a well grounded and patient expectation for the accomplishment of all those spirituall and eternall good things , which god hath promised through jesus christ , and which faith beleeves . i call it a well grounded expectation to distinguish true hope , from those presumptuous hopes that wicked men have : i call it a patient hope to distinguish it from a rash hope , in wicked men : and i say it is a patient expectation and looking for the accomplishing those spirituall and eternall good things , which god hath promised in christ , because that this is the ground of hope , it is called the hope of glory and the hope of eternall life , and the like ; thus you have the nature of this hope that wicked men are without , when the apostle sayes , they were without hope , his meaning is , that they were without any hope of those spirituall and eternall good things , which god hath promised to beleevers through christ . quest . 2 quest . 2. what are the characters of those men , that have no hopes for heaven , or if they have , it is onely a deluding and a presumptuous hope , a hope no better then no hope at all ? ( nay it were a great deal better to have no hope then a presumptuous hope , but that i shall speak to afterward . ) now before i shall lay down these characters by way of discovery , i will onely premise four or five particular conclusions , which are very necessary to prevent wicked men from running into mistakes concerning their hopes for heaven . 1. take this conclusion , that this grace of hope may as well be counterfeited as any other grace , there is a lively hope in a beleever , and a dead hope in a wicked man , there is a faigned hope as well as a true hope , a counterfeit hope as well as a good hope , and therefore it is said in joh. 8. 13. the hope of the hypocrite shall perish ; and in prov. 10. 28. the hope of the wicked shall perish . 2. take this conclusion , that those men , that have least grounds to build hopes of heaven upon , doe yet nourish most confident hopes of heaven in their hearts ; i shall give you two notable places of scripture to prove this , in prov. 14. 16. it is said there that a wise man feareth and departeth from evill , a wise man is jealous over his own heart , what followes ? but sayes he , a fool , that is , a wicked man , he rageth , and yet is confident , he runs on in wicked wayes and practises without any remorse or sorrow , and yet he is a confident man , that hee shall goe to heaven as well as the best ; a wise man feareth and departeth from evill but a wicked man rageth , and yet is confident , those that have least cause to hope , doe yet harbour the greatest hopes for heaven in their hearts . a like place to this you have in psal . 36. ●2 . the transgression of the wicked sayes in his heart , that there is no fear of god before his eyes , and yet the next words are , he flatters himself in his own eyes , though his iniquities are found worthy to be hated ; wicked men are very apt to have good conceits of themselves , and you shall finde it ordinarily , that a poor soul that walks conscionably before god , and neglects no known duty , and mortifies every known lust , and walkes humbly before god , this man is full of feares and jealousies , and doubts that all things are not well between god and his soul ; and yet you shall finde another ungodly wretch that gives way to all manner of sin and uncleannesse , and fulfills the lusts of his flesh and of his minde , and this man is very confident of his going to heaven , and that all is well with him when he is running headlong to hell . here then you see the second conclusion that those men that have least grounds to build hopes of heaven upon , doe yet nourish strongest hopes for heaven in their hearts . 3. another conclusion is this , that a man may live and dye with very strong hopes that he shall goe to heaven , till he bee throwne downe into hell ; hee may have no other thoughts but that hee shall goe to heaven till hee bee cast head-long into hell . i shall give you some plain text to prove this , as job 21. 23. job speaks there of a wicked man , sayes he , one dies in his full strength being wholly at ease and quiet ; a learned divine sayes upon this place , that it is the note of a wicked man , when he lies upon his death bead , if you come to him and ask him if hee hath any hopes that he shall goe to heaven , hee will answer , that hee hath very strong hopes of it ; and if you ask him , whether my sin troubles him , he will tell you no , blessed be god i have no sin troubles me now , nor ever did all my life time ; what , does nothing at all disquiet you ? no , i am wholly at ease and quiet ; he hath no sinne troubles him , nor no misgiving thoughts , but that hee shall goe to heaven : but when a wicked man dies , then his expectation shall perish , and not till then : now beloved me thinkes this conclusion should a little startle you , and make you look about you to take heed lest you run hoodwinkt to hell , that you doe not live and dye in hopes of heaven , and never think otherwise till you drop down into hell . 4. to you that doe lay claim to strong hopes for heaven , let me tell you thus much , that you are not to hope for heaven , unlesse you can render a reason or ground of your hopes . beloved it is not naturall for every man to hope for heaven and to be saved , and you ought not to hope for heaven unlesse you can give some grounds for it , as the apostle sayes , but sanctifie the lord god in your hearts , and be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you , with meeknesse and fear ; now examine your selves , what grounds can you give for your hopes of heaven , have you a promise for it ? or one scripture ground for it ? or the witnesse of the spirit for it ? if not , then doe not nourish any hopes of heaven in your hearts . thus i have laid down these four conclusions , i come now to handle the query it self which is this . quest . quest . what are the characters whereby it may be knowne whether you are such a one that hath no hopes for heaven , or a meer deluding , an ungrounded and presumptuous hope , as good as no hope ? answ . the hearts of all the sons of men are desperately wicked and deceitfull above all things , man is a proud creature and apt to have proud and high conceits of himself , and therefore i shall give you five distinguishing characters , whereby you may know whether your hopes for heaven be true , and well grounded hopes , or no. 1. that man that nourisheth in his heart great hopes for heaven , and yet at the same time fosters and favours great lusts and sins in himself , that man hath no true hopes for heaven . i shall give you a clear place to prove this , deut. 29. 15. and it come to passe when hee heareth the words of this curse , if he shall blesse himself in his heart , saying , i shall have peace though i walk after the imaginations of my heart , to add drunkennesse to thirst , &c. the lord will not spare such a man , but the anger of the lord and his jealousie shall smoak against that man : and so in esay 57. 20. sayes the prophet there , thou art wearied in the greatnesse of thy wicked wayes , yet saidst thou not , there is no hope , it is a very strange place , as if the prophet should say to them , you walk in a great course of sin and wickednesse , and yet you flatter you selves , you will not say there is no hope for you , you that doe nourish great sins and wickednesse in your bosomes , and allow your selves in the practise of great sins , you should say , there is no hope for you to goe to heaven , for god does here charge it upon you , that notwithstanding you walk on in wayes of sin , yet you say not , there is no hope ; but are rather very confident you shall go to heaven for all that ; and so in psal . 36. 1 , 2. the transgression of the wicked saith in his heart , there is no fear of god before his eyes , and yet sayes the psalmist , he flatters himselfe , with vain hopes of heaven ; wicked men have heaven and the hopes thereof in their eyes , when they have sinne in their hearts , and this shews that their hope is onely a deluding and a vain hope . 2. that man hath no true hope but onely a presumptuous and vain hope for heaven , that is strong in his expectations of heaven as his aim and end , but slow in his actions and endeavours after holinesse as his way : he that can with baalam desire to dye the death of the righteous , but never care nor desire to live the life of the righteous , that mans hope is but a vain hope , as the psalmist hath it in psalm . 119. 155. salvation is farre from the wicked , for they seek not thy statutes , and if salvation be far , the hope of salvation is as far ; but why is salvation far from the wicked ? because they seeke not gods statutes , those men that hope that salvation is neer them , when they are far from seeking after gods statutes , and endeavouring after holinesse , as the way to happinesse , these men are far from salvation , and the hope of salvation too . 3. that man hath only deluding hopes for heaven , that is unwilling to have his hope tryed , examined , and come to the touchstone , those that will not , as the apostle , bids us , be ready to give to every man that asketh you a reason of the hope that is in you , with meeknesse and fear ; now let me ask you what ground you can give for your hopes in heaven , have you the testimony of gods spirit for it , or the testimony of a good conscience . that in simplicity and godly sincerity , you have had your conversation here in this world ? have you a promise or any ground in scripture for your hopes ? if you have no ground for your hopes , and cannot indure to come to the triall or touchstone , it is an argument that you are counterfeit metall that you have no reall hopes for salvation and happinesse in another world. 4. that man that builds his hopes for heaven more upon his own performances then upon gods promises , his hope is only a deluding hope : this is that sandy ground christ speaks of in matth. 7. ult . to build your hopes of heaven upon any services you doe , or any duties you perform , it is all one , as if you should goe about to build a house upon the sand ; ask a wicked man whereon he grounds his hopes for heaven ; he will tell you that he does the works of charity , he gives every man his due , and he lives honestly , and civilly amongst his neighbours , hee hears and reads the word , he prayes and receives the sacrament , he does such and such good duties , and this is that which they build hopes for heaven upon , they think that christ is espoused for them , because they are bidden to the wedding supper , for the ordinances of christ are his marriage supper , they are ready to say with those in luk. 13. 26. we have eaten and drunken in they presence , lord , lord open to us . i doe not deny but a man may have evidence from his graces , & from the work of god upon his heart , but the great pillar of marble , that must bear up thy hope , must be the promise of god in christ ; he that builds his hopes for heaven only upon his own performances and good duties , his hope is a vain and deluding hope ; i doe not deny but the graces of gods spirit are reall evidences of . gods love to the soul , as the apostle sayes , by this we know that we are translated from death to life , because we love the brethren , and again , by this we know that we are of god , because of his spirit which he hath given us ; but i say this is not the main pillar and ground of our hope : we should be so fervent in prayer , and diligent in the performance of holy duties , as if we did expect to be saved by our duties , but when we have done all that we can , we must lay down all at the feet of christ , and conclude that our best righteousnesse is but as filthy rags , and when wee have done all that we can do , we are unprofitable servants , and we must wholly and only depend upon the merits and mercies of christ for salvation and comfort . 5. that man that thinks , there is neither difficulty in getting this grace of hope , nor efficacy in keeping of it , that man hath no true hope . 1. thou that thinkest there is no difficulty in obtaining this grace , thou never yet hadst it , for the least grace is beyond the power , and capacity of any man to get of himself , thou that thinkest it an easie matter to hope for heaven , thou never yet hadst a true hope , for it must be god that must work this grace in us , as the apostle sayes in rom. 15. 13. now the god of hope fill you with all peace and joy in beleeving . 2. those that think there is no efficacy in keeping this grace of hope , those have no true hope , for wheresoever true hope is , it hath these properties with it . 1. it hath a purifying vertue with it , as in 1. joh. 3. 3. every man that hath this hope in him , purifieth himself even as god is pure . 2. hope hath a pacifying property with it , it is the anchor of the soul , both sure and stedfast ; though the world , and the devill trouble and disquiet you , and afflictions and temptations molest and disturbe you , yet this grace of hope will quiet and pacifie you , those that hope in god shall be secure and at rest . 3. hope it hath a painful property with it , it is never a sluggard , where there is an impossibility , there hope is cut off . but that which a man hopes for , he will labour and endeavour after : as he that ploughs does plough in hope , so the hopes of heaven will make you plough up the fallow ground of your hearts , and make you indefatigable in your labours after heaven , so that you shall take a great deal of pains and use all your endeavours for it . sermon , xii . ephes. 2. 12. — having no hope — we come now to the third queston , which is this ( que. ) what is the reason ( seeing the scripture sayes that a wicked man hath no hope ) that of all the men in the world , wicked men doe nourish greatest hopes for heaven in their hearts ? answ . in resolving this question , i shall lay you down five false pillars or props , that doe bear up and nourish the hopes of wicked men , and as i name them to you , i shall shew you the rottennesse , and deceitfulnesse , and insufficiency of them , for any man to build hopes of heaven upon . 1. the first prop that wicked men doe build hopes of heaven upon is this , because they have committed but smal sins in their life time , and because they have not run out into the commission of such grosse and scandalous sins in the world as other men have , therefore say they , surely we have some ground to hope for heaven ; it is true , we are sinners , but my sins are but ordinary small sins and frailties , they are not sinnes of a double die , just as the pharisee sayes , lord i thank thee that i am not as other men are , extortioners , unjust , adulterers , or even as this publican , because he was not as bad as other men , therefore hee thought he had a right and title to heaven , because they are not as bad as the worst , therefore they think themselves as good as the best ; now i shall shew you the weaknesse and rottennesse of this pillar for any man to build hopes of heaven upon , and that in these five particulars . 1. you that make this a ground to build hopes for heaven upon , let me tell you thus much , that there are many men in the world that have kept themselves from great and crying sins , and yet remain in an unconverted estate : for instance , you may see this in paul , in phil. 3. 6. he tels us , that according to the law he was blamelesse , there was no command of god in the let t● of it , that he was guilty of the breach of , he was no swearer , nor lyer , nor stealer , nor drunkard , nor adulterer , &c. he was guilty of no great and grosse 〈◊〉 , and yet paul he had nothing to plead for heaven for him , if he had not had the righteousnesse of jesus christ to plead for him . sayes the young man to christ , what shall i doe to inherit eternall life ? christ tels him that he should not do any murther , nor commit adultery , nor steal , nor hear false witness , honor thy father and mother , and love thy neighbour as thy self ; the young man answered and said , all these things have i kept from my youth up : and jesus looked upon him and loved him , and pitied him , that such an ingenuous and blamelesse man as he was should yet go to hell ; this man did not break the law of god in the letter of it , but yet he went away sorrowfull , when christ bad him go & sell all that he had and give to the poor , the young man went away sorrowfull , for he had great possessions ; then says christ , how hardly shall a rich man enter into the kingdom of heaven ! and so the proud pharisee that boasted himself over the poor publican ; yet this man went away justified and not the other . 2. you that make small sins a prop to build hopes of heaven upon , it may be though your sins are little and small , yet what they want in bulk and magnitude , they may make up in number ; and many small sins are more dangerous then one great sin , many small scars upon the heart with a penknife is as bad as a thrust with a sword : it may be with thee in this regard , as it is in arithmetick , many small figures , amount to a greater sum , then a few great figures do , four small figures make a greater sum then three great figures , so many small sins will do thee more harm then a few great sins ? if what your sins do want in bulk and magnitude , you make it up in their number and multitude , you are as liable to damnation as if you had committed great and crying sins ; though you have not committed adultery in your life time , yet it may be you have had many sinfull and unclean thoughts in your heart ; and though you have not been guilty of murder , yet it may be you have had many revengefull thoughts in you , which is as bad as murther and so of any other sins . 3. you that plead exemption and freedom from great sins , to be a prop to build hopes for heavē upon , know thus much ; that smal sins are more capable of great aggravations , then great sins are , as i shall shew you in these 3. particulars , wherin smal sins do admit of greater aggravations then great sins . 1. smal sins are committed most commonly with more complacency and lesse reluctancy , then great sins are ; unclean thoughts do please the heart and tickle the fancy , and content the minde of a man , and are committed with a great deal more complacency & delight , and lesse reluctancy ; who would strain at a gnat ? now it layes your souls upon more guilt when you commit the smallest sins with delight and contentment , and satisfaction , then if you did commit great and gross sins , if you labor to resist them , and strive against them . 2. thou committest small sinnes with more security , and lesse penitency , then great sins ; when a man commits a great and scandalous sin , he is sensible of what he hath done , and layes it to heart , and is ashamed of it and must repent of it , or else it will be a shame to him all his life long ; but he can venture upon a small sin , & never be troubled at it , nor grieved for it , he can cōmit a smal sin with a great deal of security , & impenitency , so that hereby they do the soul more wrong then great sins . 3. you are apt to run into small sinnes with more frequency then you commit great sins , for they are so open to the reproof of the word , and so obvious to the eyes of all men , that you cannot find opportunities to commit them so often , whereas small sins you commit again and again , and one day after another , and a thousand times in one day , and yet never take notice of them , and therefore this may convince you , that your exemption from great sins , can be no sufficient ground to build your hopes for heaven upon . 4. you that build your hopes for heaven upon this ground , because your sins are none of the greatest , let me tell you , that the smallest sins that ever you committed in all your life time , without repentance on thy part , and satisfaction on christs part , will forever keep thy soul out of heaven , if you repent peradventure you shall be pardoned , the smallest sins cannot be forgiven , without the bloud of christ to wash them away , for without the shedding of bloud there is no remission : and thus i have shewed the insufficiency and deceitfulnesse of the first prop that wicked men do build their hopes for heaven upon , we come now to the second . 2. but sayes a wicked man , i have heard and read of those , that have committed far greater and more crying sins then ever i have been guilty of , and yet they hoped for heaven , and are gone to heaven , and therefore why should not i hope for heaven as well as they ? i read of david that committed adultery , and of noahs drunkennesse , and pauls persecuting christ , and peters denying of him , and divers others , and yet these men are gone to heaven , and why may not i as well as they ? concerning this plea of wicked men i shall give you these three things by way of answer . 1. you that make this a ground for your hope , you do pervert the end for which god hath recorded the examples of his servants in scripture , for god did not record them there , to be a provocation to thee to goe on presumptuously in sinning against him , but meerly to be a restraint and caveat to keep thee from falling into the same sins , which they did ; if noah , and lot , and david , and peter , &c. such holy and excellent men as these , had their failings , and did commit great and grosse sins , oh then let me take heed lest i am overtaken , and fall into the same sins ; this is the use that we should make of the failings of other man , as in 1 cor. 10. 11. all things are written for our example , to admonish us upon whom the ends of the world are come , and in 1 tim. 1. 16. sayes the apostle , iobtained mercy , that i might be an example to all that should hereafter beleeve in jesus christ. 2. you that make the sins of other men , that have obtained mercy , to be a ground to build your hopes of heaven upon , let me ask you this question ; you that do fall into the same sins with noah , or david , or peter , do you repent with them too ? it is true , noah did fall once into the sin of drunkenness , but yet the scripture records this of him , that he was an upright man in his generation : and so david , though he did once defile his bed , yet afterwards he repented of it , and made his couch to swim with tears for it : so peter after he had denyed christ , he went out and wept bitterly for it ; but i say , what is all this to thee , that doest make a trade of sin , and fall into grosse sins every day , time after time , and yet never mourn and grieve for them , as david did for his sin , nor weep bitterly for them with peter , what plea can this be for thee , to encourage thee to hope for heaven ? 3. know this further , that a godly man may fall into the same sins that others fall into , for the matter of them , but not for the manner , now it is the manner of falling into sin , and not the matter of it that dams a man ; it is true , noah did fall into the sin of drunkennesse , but i shall distinguish noah from any wicked drunkard in the world , and that in these five particular considerations , as 1. noah was drunk , but it was before he did know that wine would make him drunk , and if you read the story you shall finde , that there was never any wine drunk till that time , for noah did then begin to be a husbandman , and did plant a vineyard ; but now there is never a one of you but doe very well know that wine and strong beer and the like , will intoxicate you , and yet you will not refrain from excesse in drinking ; there is a great deal of difference between you and noah . 2. noah was drunk , but he did not proclaim his drunkennesse , but the text sayes he went into his tent and slept , he was ashamed of what he had done , but now you proclaim your sin , and swear , and stare , and commit many other sins in your drunkennesse . 3. it is true , noah was drunk , but you never read that he was drunk any more then once , but you are drunk again and again , one day after another . 4. though he did once fall into this sin , yet for the ordinary course and practise of his life , he was an upright man in his generation , whereas it may be your ordinary and frequent practise is drunkennesse . 5. noah was an aged man , and in this regard his age might call for more wine and strong liquor to chear up his spirits , then young people do want ; so that all these considerations do little mitigate , and allay noahs fault , though it be not wholly excusable . an so likewise david he committed the sin of adultery , he wallowed in an unclean bed , but yet his sin likewise may admit of some extenuation and excuse , as 1. david when he came up to the house top , he little dream't to have seen a naked woman there , which was a very great temptation to him , but it may be some of you do seek occasion , and contrive and plot how you may commit such a sin . 2. david did fall into this sinne neither but once , you shall commonly finde that godly men fall into great sins but once , they take warning by the first transgression , and seldome fall into the same sinne again , but now it may be you live in unclean thoughts and actions all your life long , and therefore this can be no prop for your hopes . 3. though david did fall into this sin , yet he did not continue in it long , for it was but nine moneths between nathan the prophets coming to david , and telling and reproving him for his sin , and the time that he fell into it ; but alas some of you it may be are adulterers of nine years standing , there are many amongst us that are old adulterers , and yet never had a melting and sorrowfull heart for their sins , that never wept as david did , nor mourn as he mourned . and so peter he fell into a sin of denying his lord and master ; but , 1. he was resolved , and did verily purpose before , to have confessed and not to have denyed him , and yet when the damsell came to him , and told him , that he was one of those that were with christ , & peter conceiving it may be that they would have put him to death and crucified him , as well as christ , upon this sodaine surprise ( which was a very great temptation to him , ) he denyed christ , and 2. though he denyed him thrice , yet afterwards he did confesse him as often as he denyed him , for when christ asked him , simon peter lovest thou me , he answered christ three times , lord thou knowest that i love thee . 3. peter denyed christ , but yet afterward he went out and wept bitterly for it , and therefore his obtaining mercy can be no ground for your hopes , that never yet repented of any of the sins you have committed , and thus you see that the falling of these three godly men into great sinnes can be no prop to bear up your hopes for heaven . i shall now shew you more particularly that though the godly do fall into sinne , yea even the same sinnes for the matter of them , as you do , yet they do not fall into them in the same manner , as 1. if a godly man fall into sin it is unwittingly and unawares ; in gal. 6. 1. sayes the apostle , if any man be overtaken with a fault . a godly man he runs away with all the speed he can from a sin and temptation , but sometimes it overtakes him against his will , but now a wicked man he runs after sin , and overtaketh it , he sins with set purpose of heart , he plots mischief upon his bed , and sets himself in a way that is not good . 2. a godly man fals into sin sometimes , but it is with reluctancy and opposition , the spirit striveth against the flesh ; there is an opposing , and striving against sin , they are not like cowards , but will fight as long as they can hold their weapon in their hands , but now wicked men they commit sin with greedinesse , with delight and complacency , without any reluctancy at all . 3. every sinne that a godly man committeth , maketh him more carefull and watchfull for the time to come : thus it was with david , psal . 38. the title of it , compared with psal . 39. 1. the title of psal . 38. is called a psalm of david to bring to remembrance , the subject matter of this psalme was to bring davids sinne to his remembrance , and having spent this , in remembring his sins , in the first words of the next psalme , sayes he , i have sinned , but i will take heed to my wayes , that i offend not with my tongue , after he had called to remembrance his sins past , then he resolved with himself to strive against them in time to come . a godly man never fals into a sin once , but he fears to fall into the same sin ever after . a godly man though he fals into sin sometimes , yet he will at length get the upper hand of sin ; though for the present he be not able to grapple with sin , yet he will overcome it at last , grace will out grow sinne , and get the victory over it ; and thus i have shewed you the second prop that wicked men build their hopes for heaven upon ; we come now to a third and that is this ; if you beat them off from the two former , then they flie to the mercies of god ; oh say they , god is a very mercifull god , and i hope he that made me will save me , and that i shall goe to heaven as well as other men , and the like . now i doe not deny but the mercies of god is the chiefest prop under heaven , that a man can build his hopes for heaven upon , but here i shall shew you the rottennesse of this prop likewise in four or five regards , and that the mercies of god in generall are no sufficient ground at all , to build thy hopes for heaven upon , unlesse thou canst lay claim to the mercies of god in particular , for if you build your hopes upon the mercies of god in generall , 1. the devils and damned spirits may then hope as well as you . 2. the common and outward mercies of god can be no good prop , to build hopes for heaven upon , unlesse you can lay claime to the saving and distinguishing mercies of god ; the common outward mercies of god wicked men may have , for god is good to al , and his tender mercy is over all his workes , the devils share in the common mercies of god as well as others ; but these generall mercies of god are no prop to build hopes for heaven upon , unlesse you can build upon the saving and distinguishing mercies of god , as david prayes , shew mercy unto me o god , ( sayes he ) with the mercy which thou bearest to thy own childeen ; it must be electing , redeeming , sanctifying , and saving mercies that you must build your hopes for heaven upon . 3. the generall mercies of god can be no ground of your hopes , unlesse you have an interest in jesus christ : for god is cloathed with greatnesse , and terrour , and dread , and wrath out of christ ; there is nothing to be looked upon but anger and wrath in god without jesus christ . there were two lawes that god did make concerning the mercy-seat . 1. the high priest was not upon pain of death to come to the mercy-seat , unlesse he brought incense with him ; now what does this signifie to us ? why , it represents the intercession of christ , that as aaron was not to come to the mercy-seat without incense , so neither can we goe to the throne of grace to beg mercy from god , with any hope of audience or acceptance , unlesse we carry incense with us , which is the lord jesus christ to plead for us . 2. aaron was to sprinkle the mercy-seat with bloud ; which typifies to us , that we are not to expect mercy from god , but as we have an interest in the bloud of christ . 4. to you that build your hopes for heaven upon the mercies of god in generally , let me tell you that god is not prodigall of his speciall mercies , as to bestow them upon all the world , but only upon a select number of men : he will have mercy onely on them that fear him ; as for the wicked those that run on in their sins , the lord sayes himself , that though he hath made them yet he will have no mercy on them ; the mercies of god in generall are no sufficient props to build hopes for heaven upon . ob. but here me thinks i hear some kind of people ready to object against me , and say , what , doe you go about to beat us off from our hopes of heaven ? would you bereave us of our hopes and drive us into despair ? 1. to this i answer , that all you that have good and well grounded hopes for heaven , i would not for all the world , stagger your hopes ; but as the great windes doe commonly root up , and blow down the smaller shrubs , but doe settle and root the stronger oakes the faster into the ground ; so i would have all that i have said this day concerning the vain & deceitfull hopes of wicked men , to confirm and establish your hopes and make them grow stronger and stronger . 2. god forbid , that this should be in my heart , to drive any of you to despair ; doe not think that my aim in what hath been said is to make any of you fall into desperation , but to keep you up and prevent you from falling into presumption , which is the more dangerous errour of the two , because where the rock of desperation hath split thousands , the rock of presumption hath split its ten thousands . 3. my intention in what hath been said , is not to make you cast away all your hopes for heaven , but only your false and ill grounded hopes ; i would have you to pull down all your tottering hopes , and to build them upon a more sure foundation ; jesus christ himself being the chiefe corner stone . sermon , xiii . ephes. 2. 12. — having no hope — wee come now to enquire further , what is the reason that wicked men doe nourish in their hearts most hopes for heaven , seeing the scripture sayes they have none : the last time i answered this question , by naming three false props , that they build hopes for heaven upon ; i shall now give you three or four more . 4. another false prop that wicked men build hopes for heaven upon is this ; their frequency in the performances of religious duties ; and thus they reason with themselves ; shall i use duties , all the dayes of my life , as my way to heaven , and shall i not hope for heaven at my journeys end ? though a wicked man does notionally hope for heaven through christ , yet he layes the chiefest foundation of his hopes in his own good works ; as christ sayes , in the last day they shal come to him & cry , lord , lord , open to us , for we have prophesied in thy name , and eat and drunk in thy presence , we have heard thy word , and done many miracles , and cast out devils in thy name , and the like ; they shall boast of their hearing , and praying , and good workes , and make that a plea for heaven , when christ shal say unto them , depart from me , i know you not . now i shall shew you the rottennesse and in sufficiency of this prop to build hopes for heaven upon ; but i would not have you mistake me , as if i went about to beat down good workes , and make duties uselesse ; for i would have you so to perform duties , as if you were to be saved by duties , but when you have done all that you can doe , to lay them down at the feet of christ , and wholly depend upon him , as if we had done no duties at all ; but if you make the bare performance of duties , to be a prop for your hopes of heaven , it will be a very rotten and deceitfull prop , as i shall shew you in these four particulars : for , 1. all performance of duties not tendered to god the father by jesus christ ; will not be accepted by him ; that were it possible you should kneel so long in prayer to god , as that you should wear out your knees ; were it possible that you should cry out your eyes with weeping , and by mourning and lamenting for your sins , you should dry up all the moisture of your body ; were it possible you should spend all the dayes of your life in hearing , reading , praying , and the performance of holy duties ; yet if you doe not offer them up to god in the name and mediation of jesus christ , they are all but like cyphers that amount to no sum at all , unlesse the righteousnesse of christ be added to them : it is christs righteousnesse that makes our services acceptable to god ; christ addes his incense to the prayers of all his saints : now ( beloved ) though you make never so many prayers , yet if you have no share in christ , nor in his sufferings , and prayers , and intercessions to god for thee , all thy prayers and holy duties are worth nothing , they will never bring thee to heaven ; our persons must be in christ , before our services can be accepted of god , and therefore the bare performance of duties , can be no prop to thee for to build hopes for heaven upon . 2. these things can be no prop of thy hopes for heaven , because hypocrites , whose persons and performances god doth hate , they are frequent in duties as well as you : the pharisees they did fast twice a week , and give almes , and perform holy duties , and so those spoken of in the prophet esay , they did delight to draw near to god , and to know his wayes , as a nation that did righteousnesse , and for sook not the ordinances of god : wherefore have we fasted , say they , and thou seest not ? god did not accept of any thing they did : and so those in zac. they kept four fasting dayes in a year for seven yeares together , and yet they said he did not regard them : and so likewise god doth not regard the prayer of the wicked , as in psal . 105. 9. the prayer of the wicked is an abomination to the lord ; and so is their hearing too , for they come to hear when their hearts are after their covetousnesse . 3. know thus much , that those very duties which god does accept at the hands of his children , those very duties will he reject at the hands of wicked men , and therefore the bare performance of duty can be no prop to build hopes for heaven upon ; for though thou spendest longer time in prayer , & more time in hearing reading , fasting , &c. then a godly man does , yet the lord will accept of his duties and not of thine . i shall give you three instances for this ; the first is between cain and abel : abel he offered the firstlings of his sheep , and cattle and of his flock , and cain he offered the first-fruites of his ground ; now by faith abel offered a more excellent offering then cain , though cains offering was of more value then abels was yet abels was accepted , when the others was not ; abels sacrifice was accepted not in regard of the quantity , and worth , and value of it , but because abel was a beleever , and a justified man in the fight of god , and therefore he had respect first to his person , and then to his sacrifice . another instance is in 1 king. 18. 25. between elijah the prophet , and the prophets of baal ; elijah the prophet tooke two bullocks , and bid the prophets of baal to chuse one , and you must think they would not chuse the worst of them , and he took the other , and yet the lord shewed a token of acceptance to elijah and his sacrifice , though it was the worst of the bullocks , and shewed no acceptance to the prophets of baal , and the reason of it was because elijah was a justified man in the sight of god , when the others were not . and so again in prov. 15. 8. it is said there , that the sacrifice of the wicked is an abomination to the lord , but the prayer of the wright is his delight : god doth delight in a poore pennilesse prayer coming from a godly man , when he will not accept of a costly sacrifice coming from a wicked man. 4. the bare performance of duties can be no prop to build hopes for heaven upon , because god doth not look so much upon the matter of the duty what you do perform , as to the manner how , and the end why you doe perform them , though it may be the duty which you perform be the same for the matter of them , as god requires and commands , yet if they be not done in a right manner , god lookes upon it as nothing ; god will not own those duties as done to him , that are not done in a right manner , and to a right end : as in joh. 16. 24. hitherto ( sayes christ ) you have asked nothing in my name , aske and receive that your joy may be full ; and yet they had put up many petitions in his name , but because they did it not in a right manner , christ lookt upon it as if they had asked nothing at all . 5. another false prop that wicked men build hopes of heaven upon , is a meere mistake of the promises and pillar of hope in scripture ; and this is done two wayes : either , 1. they make those promises to be props of hope which are not : or , 2. they doe misapply those promises that are true grounds of hope . 1. they make those to be props of hope which are not ; i shall name you three of them , the first is that passage in our common liturgy , at what time soever a sinner doth repent from the bottome of his heart , i will blot out all his sins out of my remembrance ( saith the lord ) . this very sentence hath been a means to delude a world of men , whereas indeed it is no ground at all to build hopes for heaven upon : for , 1. there are no such words as these to be found in the whole scripture : and , 2. the place where these words are found , it is onely in the common liturgie , which liturgie is but an abstract of the popish masse , for though all that is in the popish masse be not in the common-prayer , yet all that is in the common-prayer is in the popish masse ; it may be you will scarse beleeve this , but it is very true , as you may see , if you look into the second volume of the book of martyrs the 667. page , where there is a letter inserted of king edward the sixth , sent to the papists in cornwall , who were risen up in armes about the translating of the masse into englsh , which they would by no meanes agree to , but rose up to oppose it ; king edward to pacifie them , wrote to them on this manner , as for the service-booke , the translating of it may seem to you to be some new thing , but they are the very same words in english which were before in latine , and if the masse book which is in latine be good , then it is as good now , though it be translated into english . 3. you will say the lord himself said these words , at what time a sinner doth repent i will blot all his sins out of my remembrance , ( saith the lord ) . i answer , that it is not said so in the whole book of god , and if you look into that text of scripture which they ground these words upon , that the lord did say so , you shall finde it otherwise ; it is in ezek. 18. 21. mark the words , these are gods words indeed ; if a wicked man will turn from all the sins that he hath committed , and keep all my statutes , and doe that which is lawful and right , he shal surely live , and not dye . they say if a wicked man does repent of his sins ; now repentance is a generall work , judas did repent , but his repentance did him no good ; but here you see it is said that if a wicked man turn from all his evill wayes , and do that which is lawfull and right , then he shall surely live . 2. another scripture-prop which wicked men build their hopes for heaven upon , but is indeed no prop , is this , that the righteous man sinneth seven times a day ; this is one of the greatest props a wicked man hath , sayes he , what doe you tell me of my sins , the best men have their failings , the righteous sin seven times a day , and why may not i goe to heaven as well as they ? wicked men make this a great prop to their hopes , when indeed there is no place of scripture like this in the whole bible ; that which comes nearest to it , is in prov. 24. 16. a just man falleth seven times and riseth again , but the wicked fall into mischief : now here is no mention of falling into sin in the text , nor no mention of a day ; but only thus , a just man falleth seven times , and riseth again : st. austin gives this sense of the word ; a godly man falleth seven times , that is often times , expounding this place with that in job 5. 19. the lord will be with thee in six troubles , and in seven there shall no evill touch thee : a righteous man , sayes augustine , falleth seven times , not sinneth , seven times , he doth not fall into sin , but into affliction ; the righteous falleth seven times , that is , the godly in this world are liable to fall seven times into affliction , that is , very often into afflictions and troubles while he lives here in this world ; according to that of job , in six troubles and in seven the lord shall deliver thee , meaning oftentimes : and therefore this place carries no reference at all of falling into sin seven times a day . 2. suppose it were so , that the righteous did sin seven times a day , yet the text sayes in the next words , that as often as he falleth he riseth again ; now it may be , many of you that make this a prop for your hopes of heaven , doe fall into sin day after day , and never rise out of them again by repentance : you leave out these words , and riseth again , for many of you live your whole lives long in an evill course , you wallow and lye down in sin , and therefore this can be no prop for your hopes . 3. another sentence which they make a scripture prop , but is not , is this , that christ died for all and for every man in the world ; this comes within the arminian bounds , but this opinion is taken up by others too as well as them , that hold universall redemption ; but because i have already preached two or three sermons upon this subject , i shall therefore onely now speak so much as is needfull , to shew you the rottennesse and insufficiency of this prop ; 1. suppose christ did dye for all , yet those men that are of this opinion , that christ did dye for all , they doe not hold that all men are saved by christ , but some men may fall off from christ ; and be damned , notwithstanding christ dyed for them . 2. take this by way of answer , that it is not likely that they should have benefit by christs bloud , that have no benefit by this death . 3. to you that make this a plea for your hopes of heaven ; observe this , that where there are these generall expressions , they are very ill understood : if you say they speak of universal & generall redemption , as in 2 cor. 5. 14 , 15. because we thus judge , that if one died for all , then are all dead , and he died for all , that they that live should not henceforth live unto themselves , but unto him that died for them and rose again ; why , here none can lay claim to christs death , but those that live to christ that died for them : and so in heb. 2. 9. but we see jesus that was made a little lower then the angels , for the suffering of death , cloathed with glory and honour , that hee by the grace of god should taste death for every man ; but mark the restraint in the next words ; for it became him for whom are all things , and by whom are all things , in bringing many sons unto glory ( here the apostle restrains the words ) to make the captain of their salvation perfect through sufferings ; for both he that sanctifieth , and they that are sanctified are all one , for which cause he is not ashamed to call them brethren : the apostle does here again restrain the words , and therefore this can be no more prop for your hopes , that are not sanctified ; but thus much may suffice for the first branch , in shewing you how wicked men doe make those places to be scripture props for their hopes which are not . 2. if they do not make those places to be scripture props which are not , yet they doe misapply those places , which indeed are scripture promises and grounds of hope ; as that christ came into the world to save sinners ; now this is a scripture promise , for christ came to seek and save them that were lost : but now ( beloved ) men doe misapply this generall pillar of hope ; they take them in the generall notions of them , and this makes abundance of people to harbour great hopes of heaven in their hearts : but now i shall shew you , wherein they doe misapply them . 1. in not considering that a man must be first in christ , before he can lay claim to any promise of christ . they run to the promise , and never examine first whether or no they have an interest in christ . the promise is good and comfortable , but it cannot convey any comfort to thy soul , unlesse thou art in jesus christ , no more then a dry pipe can convey water to thee without the fountain : we are first made christs , and then we have a right to all the promises of christ : it is by our interest in christ , that we have a right and title to all the promises of god in christ . if you have an interest in christ , you have all the promises as it were bound up in a bundle , which you may have recourse to , and make use of when you will. 2. they object and say , that the promises doe run in free and generall termes having no conditions annext to them . answ . it is true , there are some promises that are absolute , so as to have no condition , going before them , but every promise in the gospell hath some condition or other annext to it , if it hath not a condition going before it as meritorious ; yet it hath a condition that followes after it , ●● in gen. 17. 1. i am thy god all sufficient , ( what then ? ) walk before me and be thou perfect . in 2 cor. 6. 16 , 18. i will be their god , and they shall be my people : and i will be a father unto you , and ye shall be my sons and daughters , saith the lord god almighty : what followes ? why in the 1. verse of the next chapter , saies the apostle there , having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse both of the flesh and spirit , perfecting holinesse in the fear of god. so in heb. 5. 9. christ came into the world to save sinners , but there is a condition goes after it , he that sanctifieth , and they that are sanctified , must be all one : there is no promise in all the gospell , but that a condition is prefixt , or annext to it : in mat. 11. 28. saies christ , come unto me all you that are weary and heavy laden , and i will give you rest : there is a foregoing condition , we must come unto christ : and other promises have conditions going after , as i could instance divers , but these shall suffice . there are two props more behind , they are but very short ones ; i shall goe over one of them now , because i would not be hindreed in my afternoons work , in shewing you the difference between those that have a reall and well grounded hope , and those that have only a false and deluding hope . 6. another false prop that wicked men build hopes for heaven on is this , because they live honestly and justly among their neighbours , they give every man his due , and do no body any wrong , and the like , and therefore they conclude themselves in a very good condition . ans . were this a sufficient ground for hope for heaven , there would more of the heathens goe to heaven , then of you ; for they walk very exactly , and are just and upright in all their dealings . but wicked and bad men may have very good meanings in them , as wee may see in balaam , numb . 23. 10. he desired to die the death of the righteous , and that his last end might be like his : this was a good desire and meaning in him . 2. take this for an answer , that though a bad meaning will defile and pollute a good action , yet a good meaning cannot advantage nor doe a bad action any good : as the scribes and pharisees , they performed very good actions in themselves , but they had self-ends , and bad meanings that spoiled all their duties ; good meanings cannot justifie bad actions . if thy actions be wicked , good meaning can do thee no good : rom. 8. those that say , let us doe evill that good may come of it , their damnation is just . 3. let your meaning be never so good , yet if you have an ignorant minde , it is worth nothing , as in prov. 19. 2. the minde without knowledge cannot be good ; as no man ever became rich by meaning and purposing to be rich , but by labouring and endeavouring after it , so no man ever went to heaven by good meanings without good actions accompanying them . 2. but say they , we do no body any harm , but pay every man his own . ans . 1. though you pay every man his own , yet do you give god his own ? or rather do you not wrong god , and do him infinite indignities ? 2. though you do not do man wrong , yet doe you not your own souls wrong ? as we use to say of free-hearted men , they are enemies to no man but themselves : so now do not you doe your own souls wrong by harbouring of bosome lusts and corruptions in your souls ? what benefit will it be to thee , that you do no body else wrong , when you doe your own souls wrong ? you are no better then the pharisees , for they were very exact in giving every man his due ; the proud pharisee could boast in luk. 18. 11. i am no extortioner nor unjust man : you may mean well and give every man his own , and yet be a wicked man. sermon , xiv . ephes. 2. 12. — having no hope — we come now to the last prop that wicked men doe build their hopes of heaven upon , which is this , if you beat them off from all the former props , from their small sins , from the mercies of god in generall , from their good duties , and good meanings , &c. then they run to this last plea ; say they , have not we reason to nourish hopes for heaven ; for we have been present with dying men , that have been as bad as wee in their life time , and yet they have had very strong hopes for heaven , and strong hopes in god : and you know dying men will speak the truth , and therefore why may not we nourish hopes for heaven , as well as they ? this is a very strong prop wicked men build their hopes upon : but i shall shew you the rottennesse and insufficiency of it in these three or four particulars . 1. you must know that it is one thing to die stupidly , and another thing to die hopefully and peaceably : indeed , the worst men in the world , may die stupidly , their consciences may not doe its office when they die : they may have their consciences feared as it were with a hot iron , and think they are going to heaven , and never think otherwise till they drop down into hell ; but now the godly , they die full of peace and comfort , as in psal . 37. 37. mark the upright man , and behold the just , for the end of that man is peace ; but there is no peace , saith my god , to the wicked , esai . 57. 41. there may be a fearednesse of conscience , and stupidity of heart , but they cannot die peaceably and in hope . 2. you that make this a prop for your hope , because you have seen wicked men die peaceably like lambs ; let me tell you thus much , that it is the greatest judgement in the world , for a wicked man to die peaceably , and quietly , in delusions , and conceits of going to heaven ; when they are tumbling down headlong to hell : it were better for him , that god did let the flashings of hell fire to flie in his face : it were better for him that his conscience did tell him his danger , and his doom , then thus to die in a stupid manner . in job 21. 23. it is said , that a wicked man dies in his full strength , being wholly at ease and quiet : no sin troubles him , nor no danger makes him afraid : so in psal . 73. 4 , 5. they have no bands in their death , but their strength is firm ; they are not in trouble , as other men , neither are they plagued as other men ; they have no trouble in their life time , and no bands in their death : now this is rather to be looked upon as a judgement upon them , and not as a mercy . 3. if this peace and quietnesse in a wicked mans conscience , did arise from any grounded assurance , or hope of heaven , then it might be lookt upon as a blessing ; but when it doth arise meerly from the delusions of his own heart , then it is nothing but as it were a golden dore to let him into hell : it shall be with him as in esai . 29. 8. an hungry man dreameth , and behold , he eateth : but he awaketh , and his soul is empty : so a wicked man dreams he is going to heaven , when he is falling down into hell . 4. there may be great hopes of heaven exprest in a dying mans words , when there is not so much peace and quietnesse in his heart , as in prov. 14. 23. in the midst of laughter , the heart is sorrowfull . in the midst of a wicked mans boasting , there is a fear of hel . 5. though you have seen some men that have dyed with stupidity of heart , depart quietly ; yet there are other wicked men , whose consciences are awakened , that die full of horror , and terror , and amazement . when their consciences tell them , they have dyed swearers , or lyers , or drunkards , or adulterers , &c. they are filled with horror , and terror of conscience ; that though he thought all his life time he should goe to heaven , yet he now fears he is going down into hell . and thus i have done with the third question , in shewing you the reasons why , ( seeing the scripture saies that a wicked man hath no hope ) that of all the men in the world , wicked men do nourish greatest hopes for heaven in their hearts ; there are only two queries more to handle , and then come to the fifth branch of mans misery . quest . 4 4. the fourth query in order is this ; that seeing the scripture sayes a wicked man hath no hope , and esteems of their false and presumptuous hope , to be as good as no hope ; then how shall we know the difference between those well grounded hopes a godly man hath , and those presumptuous and deluding hopes wicked men have ? answ . ans . i shall here give you six apparent differences between them . 1. the hopes of a godly and regenerate man for heaven ; it is gotten by , and grounded upon the word of god : and therefore it is called the hope of the gospell , because it is gotten by the gospell as the means , and grounded upon the gospell as the end : that we ( sayes the apostle ) through the comfort of the scriptures might have hope : a godly man hath his comforts from the scriptures . psal . 119. 49. good is the word of the lord , wherein thou hast caused thy servant to hope . but now the hopes of wicked men , as they are gotten they know not how , so neither do they know upon what they are grounded , and this is the reason why they are called presumptuous hopes ; for this is presumption , when a man does beleeve a thing , when he can have no visible nor likely means , to ground or bottome his hopes upon . 2. true and patient hope is bottomed upon the mercies of god , and the merits of jesus christ ; and hence it is , that christ is called our hope , because he is the foundation on whom beleevers do build all their hopes for heaven ; so likewise they build their hope on the mercies of god , in psal . 147. 11. the lord taketh pleasure in those that fear him , in those that hope in his mercy : and again in psal . 33. 18. the eye of the lord is upon them that fear him , upon them that trust in his mercy : and so in psal . 52. 8. saies david there , i trust in the mercies of god for ever and ever . a godly man he is cast out of himself , and out of an opinion of his own righteousnesse , and his hopes are only built upon the mercy of god , and on the merits of christ . but now the false and presumptuous hopes that wicked men have , are not built so much upon gods mercy as their own duties , and not so much upon the merits of christ , what he hath done for them , as upon their own duties what they have done for themselves . 3. true hope doth comfort and bear up the heart under all the discomforts , that it meets with in the world : as david saies , i had fainted under my afflictions , but that thy word is my hope : and hence it is that you have those two admirable expressions put together , rom. 5. 2 , 3. rejoycing in hope , and glorying in tribulation ; these are put together to shew , that when a man can rejoyce in hope , he can glory in all the tribulations , he meets with in the world . but now presumptuous hopes , are like lead , and ponderous weights , that will make you sink under every affliction . it is only a true and saving hope , that will enable you to hold up your heads under all afflictions and troubles . 4. true hope does as well act for heaven , as hope for heaven ; but a presumptuous hope , that hopes for heaven as its end , but yet never acts holinesse as its way to heaven ; true hope as it hopes for heaven , so it labours to work out its salvation with fear and trembling ; you have an admirable passage for this in psal . 119. 166. saies david there , lord i have trusted in thy salvation , and i have done thy commandements : here is both hoping and acting for heaven put both together , wicked men they hope for heaven , but they do not do gods commands , and so in psal . 37. 3. trust in the lord and do good , saies the psalmist , here is trusting and doing put together , true hope doth act for heaven as well as hope for heaven ; but false hope doth hope much and act little ; wicked men will hope for salvation , but not work out their salvation ; hope for heaven , but not labour for heaven : this is the fourth difference . 5. that man that hath true hope , he makes conscience to keep his heart pure , and free both from the love of sin , and from the dominion of sin , while he lives here in this world ; you have a plain text for this in 1 joh. 3. 3. he that hath this hope in him , purifieth himself even as god is pure ; he doth labour and endeavour to keep his heart upright , and pure , and free from sin . but now a false hope will hope for heaven , though they walk on after the imaginations of their own hearts , as in esai . 51. 10. thou hast walked in the greatnesse of thy wicked wayes , yet saidst thou not , there is no hope : though they had great sins , yet they had great hopes for heaven ; if thou art such a one as is mentioned in deut. 59. 18. that saiest , thou shalt have peace , though thou walkest after the imaginations of thy own heart , to adde drunkennesse to thirst , if thou art such a one , thy hope is only a presumptuous hope . 6. true hope flowes from a long and well grounded experience ; this is the reason of that expression in rom. 5. 4. patience worketh experience , and experience hope : true hope flowes from a long and well grounded experience in the waies of god ; and from an experience of the grace , and bounty , and love of god to his soul : and from experiences of the goodnesse , and mercy , and promises of god : and likewise from an experience of his own heart , in withstanding temptations , subduing corruption , and performing holy duties . such experiences as these are inlets to a well grounded hope for heaven ; but now the hopes of wicked men , are only the results of ignorance , they that never had any experience of themselves , nor of the waies of god ; they have most hopes , but their hopes are only deluding , and presumptuous hopes : wicked men that do so quickly get into a state of hope , without any former experiences of the wayes of god , it is a sign that their hopes are only vain and empty hopes ; they are but pithy hopes : just like your pithy trees , as elders , and withies , and such like trees , they shoot up fastest , and grow up soonest ; whereas the more firm and stronger wood , as oaks , and elme , and the like , are a great while longer in growing , before they come to maturity ; why , so it is a great while before a godly man can get a well grounded assurance of his hopes for heaven . use . and thus i have done with the doctrinall part of this fourth branch of mans misery , ( without hope ) we come now to the application , and the use that i shall make of it shall be threefold . 1. for consolation . 2. for terror : and , 3. for instruction . 1. for consolation , to the people of god , though the scripture saies a wicked man hath no hope , yet it sayes otherwise of you that are a people of god , the scripture tels you that your hope is laid up in heaven for you ; and the lord is your hope ; though wicked men have no hopes for heaven , yet you have grounded , and assured , and certain hopes for heaven : your hope is laid up for you in another world ; the wicked have only their hopes in this life , and when they die , their hopes shall perish , as in prov. 11. 7. when a wicked man dyeth , his expectation shall perish , and the hope of unjust men perisheth ; but it is not so with you , for the godly hope in their death . and this hope of a godly man , is not as the papists hold , for though they grant a beleever hath hope , yet they deny that any have assurance , they say that all a beleevers evidence for heaven is only a hope , a p●●l adventure , ( a most uncomfortable tenent ; ) whereas the scripture sayes , there is as full an assurance of hope , as of faith , in heb. 16. 11. saies the apostle , use all diligence to the full assurance of hope unto the end , and so in rom. 15. 5. your hope is such as will not make you ashamed ; your hopes are not like the hopes of men that hope for dead 〈◊〉 shoes ( as the proverb is ) , for they may go on barefoot before they die , but christ , who is our hope , he hath dyed already , and risen again ; he hath made his will and testament ; and hath left us legacies , and be queathed riches to us : our hopes are well grounded hopes , not as other mens are , that will leave them , when they have most need of them . use 2 use 2. the second use shall be by way of terrour , to shew you the misery of those men , that have only presumptuous hopes for heaven . 1. you are in a state of unlikelihood to be converted , more then any other men in the world ; and this is the reason why the scripture tels us , that whores and harlots shall go to heaven , before the scribes and pharisees , and yet they were a very strict people , and did walk very outwardly holy ; and the reason is , because it is an easier matter to convince a harlot of her sins , then to convince a proud pharisee , that thinks himself as good as the best , and hath lived in peace all his life time . 2. let me tell you thus much , that your hopes will leave you , when you have most need of them . prov. 11. 7. the place before quoted ; the hope of the wicked shall be cut off , and when he dies , his expectations shall perish : he looks for heaven , but he shall be disappointed ; as in job 8. 14. his confidence shall be cut off , and his trust shall be sake a spiders web , as the spider wraps himself in his web , and dwels there securely all the week long , but at the end of the week , when the maid comes to sweep the windowes , she sweeps down the web , and the spider both ; just so the hopes of all wicked men shall come to nothing : and so in job 11. 20. the eyes of the wicked shall fail , and they shall not escape ; and their hope shall be as the giving up of the ghost . as a dying man , a little before his death , is pretty joyfull and merry , and entertains some hopes of a longer life , but when his eye-strings crack , and the tokens of death appear upon him , then his heart fails him , and all his hopes are dasht in pieces , and taken from him ; just so it is with wicked men , they are full of hopes for heaven , till they come to dye , but then their hopes leave them , and all their expectations perish . 3. your harbouring false and presumptuous hopes for heaven , does produce this threefold miserable and unavoidable effect upon you : 1. frustration : 2. vexation : and 3. damnation . 1. it produceth frustration and disappointment of all your hopes : when you are a dying , you hope that after death , you shall lanch forth into a sea of joy and pleasure , when on the contrary you shall lanch forth into a river of brimstone , which the breath of the lord shall kindle : you hope it may be , that after death , you shall be carryed by angels into abrahams bosome , when you may be carryed by the devils into beelzebubs bosome : you it may be hope that death shall be a dore to let you into heaven ; when it shall be only a back dore to let you fall down into hell . 2. it shall produce in you vexation . now vexation ariseth either from disappointment , or revenge : why , so wicked men shall not only have a privation of happinesse , but a vexation in the losse of happinesse . and hence it is , that some divines give the reason why it is said in mat. 8. 12. that in hell there shall be weeping and gnashing of teeth ; some are of an opinion , that as our fire burns hot , so the fire of hell shall burn cold , but that is but a fancy : our divines say , that there shall be gnashing of teeth in hell , in token of that vexation of minde that shall be in wicked men , because all their hopes are so frustrated and disappointed , they shall gnash their teeth for vexation of minde , when they shall see abraham , and isaac , and jacob , and all the prophets in the kingdome of god , and they themselves thrust out . 3. these false hopes will likewise produce your damnation : a wicked man that harbours false hopes for heaven in his heart , is like a man sleeping upon 〈◊〉 mast of a ship , who ( it may be ) is dreaming a very pleasant and delightfull dream , and upon a sudden comes a blast of winde and blowes him into the sea ; so a wicked man he is but in a golden dream on his death bed , and he hopes that he is going to heaven , till he be plunged down into hell : all this represents to you the dreadfull condition of those men that have onely presumptuous hopes for heaven . use 3 we come now to the third use , which shall be for instruction ; and if this be so , then this may teach us these two or three lessons . 1. let us take heed lest we run into this easie delusion , there are some in the world that doe fall into it , and therefore why may not we as well as others ? therefore take heed that you doe not fancy to your selves false hopes of heaven . 2. doe you that are godly take heed that you do not cast off all your hopes for heaven : doe not you say that hope is cut off from you ; as wicked men are apt to harbour groundlesse hopes for heaven , so good men are too apt to cast off grounded hopes for heaven ; therefore do not say there is no hope for you , for there is hope for you . 3. do not harbour in your hearts , common and ordinary conceits of this grace of hope , as if it were so easie a matter to obtain it ; it is naturall for men to think that this grace of hope is very easie to be gotten , for say they , were it not for hope the heart would break ; wicked men are ready to thinke that this grace of hope is easie to be gotten by any body , and to be had of all , therefore take heed of this , and consider that there is the same certainty , the same excellency , and the same efficacy , in this grace of hope , as there is in faith . 1. there is the same certainty in it ; heb. 6. 11. it is called the full assurance of hope . 2. there is the same excellency in it , tit. 2. 13. it is called a blessed hope : and , 3. there is the same efficacy in it , as in the grace of faith , in act. 15. 9. it is said there , that faith purifieth the heart , and so likewise does hope , 1 joh 3. 3 every man that hath this hope in him , purifieth himself , even as god is pure : and , 4. there is the same difficulty in getting hope as in getting faith : for 1. this is gotten by the word of god , rom. 10. 17. and so is hope too , col. 1. 23. it is gotten by the ●●aching of the word . 2. faith is wrought in us by the power of god : heb. 12. 2. christ is the author and finisher of our faith ; and so is hope likewise wrought in us by the power of the holy ghost , rom. 15. 13 that ye may abound in hope through the power of the holy ghost . so that hereby you see that you ought not to have such low thoughts of this grace of hope , as if it were an easie matter for every man to get it ; for there is as much certainty , as much excellency , as much efficacy in this grace , and as much difficulty in getting this grace of hope , as there is in faith . and thus i have done with the 4. branch of an unconverted mans misery , that hee is without any well grounded hopes for heaven . sermon , xv. ephes. 2. 12. — and without god in the world. we come now to the fifth misery of men by nature , which is this , that they are without god in the world ; and here first i shall give you something from the order of the words , and then unfold them ; and then draw out some doctrines from them . quest. 1. for the order of the words , why is their being without christ put in the first place of the text , and their being without god put in the last place ? answ . answ . their being without christ , is put in the first place , because it was the inlet of all their misery , and their being without god is put in the last place , because it is the finall upshot of mans misery ; it is the inlet of a mans misery to bee without christ , and it is his misery to be an alien to the common-wealth of israel , and a stranger to the covenant of promise , and to be without hope , and it is the upshot of all thy misery to be without god in the world ; and here i shall shew you that there are multitudes of men and women in the world , that are without god , though they doe every day worship god , yet they may live all their dayes without god ; but before i speak to this , i must unfold two or three things in the words , as object . 1. how can it be said here that they were without god in the world , when the apostle says in another place , that the wicked cannot be without god , the lord is not farre from every one of us , for in him we live and move and have our being , here the apostle sayes that wicked men are not far from god , and that they live in god ; and therefore how can it be said in the text , that wicked men are without god in the world , whereas we are all gods off-spring , and come from god , how can this be ? answ . answ . the answer is very easie ; and that is this , that in some sense there is no man nor creature in the world without god ; and yet in another sense there are multitudes of men that are without god in the world. 1. in some sense there is no man can be said to be without god ; that is , by way of creation , preservation , sustentation , and ruling over us , every one is in god by way of creation and preservation , &c. but how in another sense there are multitudes of people without god ; this is in a way of speciall interest in him , without a reconciled god , without god as a father to you in jesus christ , without a god that you can lay claim to as yours , in this sense multitudes of people are without god in the world. 2. another thing that i shall explaine to you is this , what it is to be without god , and without god in the world. i answer , that to be without god it includes in it in scripture phrase these four things . 1. to be without the knowledge of the true god. 2. to be without the true worship of the true god. 3. to be without a true obedience to the true god ; and 4. to be without a peculiar interest and propriety in god. 1. to be without god , is to be without the knowledge of the true god ; then a man is said to be without god , when he doth not know the true god. every man in the world hath something or other to be his god , as in jonah 1. 5 , 6. when there was a great tempest upon the sea , and the ship like to be cast away that jonah was in , it is said , that every man prayed to his god , and jonah be prayed to the lord his god , and so in micah 4. 5. for all people will walk every one in the name of his god , and we wil walk in the name of our god for ever and ever . every man may have something to worship as a god , and yet be without the true god , those are said to be without god , that are without the knowledg of the true god , as you may see in 2 chr. 15. 3. it is said there , that for a long time israel was without the true god ; without god , how so ? doth not god rule and governe and preserve the world ? yes , but they are said to be without god , because they were without the knowledge of god , for if you mark the next words , it is said , they were without the teaching priest , and without the law , so that all the while they lay in ignorance of the true god , they were said to be without god. 2. men may be said to be without god , when they are without the true worship of the true god ; all the while the children of israel had the ark among them which was the signe of gods presence , all that while god was among them , but when the ark was taken god was gone too , the lord will be with you while you are with him , while you worship god sincerely and uprightly according to his wil , so long god will be with you . 3. to be without god is to live without true obedience to the true god , when men doe so live as that the commands of god bear no sway over them , it is a signe they are without god , as in psal . 81. 11. my people , saith god , would not hear my voyce , and israel would have none of me ; the not obeying of gods commands is a not having of god ; thou art without god in the world oh man , unto whose conscience the soveraignty and authority of a god cannot give a check , and a controll to thy lusts , to bring thee into obedience to him . 4. to be without god in the world , is to be without a peculiar interest and propriety in god as your god , when you cannot say that god is your father . now if you ask me in which of these four senses these ephesians here in the text , were without god , i answer , that they were without god in all of them , for while they were in a state of gentilism , they were without the knowledge of the true god , and without the worship of the true god , and without any obedience to the true god , and without any reall interest and propriety in god , but chiefly the two latter are included in this phrase ; the generall point of doctrine that i shall observe , from this last branch of mans misery shall be this , doctr. that every man during the state of his unregeneracy is without god in the world ; this only in the generall . but here some may enquire what is meant by this expression without god in the world ; the meaning is , that they were without any propriety or interest in god in this world , and if they are without god in this world , they must of necessity bee without god in another world . and thus you have the words explained to you , i shall now give you a more particular view of them ; without god in the world , the words as they are rendered in our translation , incline this way , for a man to be without any peculiar interest and propriety in god , but these words ( without god in the world ) in the greek signifies atheists in the world ; that is , they did so live as if there were no god in the world ; so then the words being thus opened , there are two things involved in this phrase without god in the world. 1. that they were atheists in the world , that is , so living , as if there were no god in the world. 2. they were living in the world without any peculiar interest or propriety in god. doctr. from the first of these , that they were atheists in the world , you may note this , doctr. that every man in the state of unregeneracy , hee is an atheist in the world ; he is a man that lives as if there were no god in the world , every man in the state of unregeneracy is a practicall atheist ; now when i tell you that every wicked man is an atheist , doe not mistake me , for there are two sorts of atheists , an atheist in judgement , and an atheist in practice ; an atheist in judgement is such a one , as pagans and heathens are , but an atheist in practice is such a one as lives , as if there were no god in the world ; so that the doctrine is , that every unregenerate man is a practicall atheist , that is , he so lives as if there were no god in the world , psal . 14. 1. the fool hath said in his heart there is no god , that is , he so lives as if there were no god that takes notice of what hee does ; thou art a practicall atheist oh man that so livest in the world , as if there were no god in the world : and here 1. i shall shew you how it comes to passe that any man is so grossely wicked to live as if there were no god in the world ; and 2. i shall give you the characters of a man that does live after this manner . 1. how it comes to passe that men should be so grossely wicked , such practicall atheists , to live as if there were no god in the world , i shall give you four grounds of it . 1. the first reason is because of gods forbearance towards them , eccles . 8. 11. because god doth not speedily execute judgement upon wicked men when they commit a finne , therefore they run into thoughts of atheism , and sinne with greedinesse , as if there were no god in the world , as in psal . 50. 21. these things , sayes god , thou hast done , and i held my tongue , therefore thou thoughtest that i was like thee , but i will reprove thee , and set thy sins in order before thee , because god held his tongue , and did not reprove them for their sins , therefore they thought him to be such a one as themselves , that he was a sinner as well as they ; because sentence against an evill work is not speedily executed , therefore the hearts of the sonnes of men are set in them to doe evill , the for bearance of god to wicked men makes them run on into practicall atheism , whereas this is no ground at all to encourage thee to run on in sin ; for 1. the forbearance of gods judgments was never intended by god to breed atheism in thy heart , but to provoke thee to repentance , as the apostle says , the bountifulnesse and long suffering of god should lead us to repentance . 2. this will aggravate thy condemnation , to make the forbearance of god , a provocation to thee to goe on in sinne ; and , 3. know this that though god doth forbeare a while from punishing of thee for thy sins , yet he does neither forgive thee nor forget thee , as in nahum . 1. 3. the lord is slow to anger , but he is great in power , and hee will not surely clear the wicked ; though god does forbear thee , yet he will not forget thee : so in eccles . 8. 12. though a sinner doth evill an hundred times , and his days be prolonged , yet it shall not bee well with him in the latter end . 2. another ground whereby wicked men do plunge themselves into atheism is this , because they see other men that are knowing men , and professing religion , men that doe pretend to know god , and love god , and worship god , when wicked men shall see such men as these fall into great and grosse sins , and live so unanswerable to their profession , this makes them conclude that there is no god in the world , as in rom. 2. 24. sayes the apostle there , the name of god is blasphemed among the gentiles through you . i have read a hrange story of a woman here in england , that called in question the deity , whether there was a god or no , and a minister coming to her to convince her , and satisfie her conscience , and to perswade her into a beleife that there was a god , asked of her this question , how she came to bee an atheist , shee answered the very first thing that caused her to entertaine thoughts of atheisme , to beleive there was no god , was the seeing of him live so wickedly and profanely ; for , sayes shee , i know you to be a learned and knowing man , and you preach good sermons , and exhort people well , and the very beholding you to live so wickedly , to be a swearer , a lyer , a drunkard , and a sabbath breaker , &c. this made me to question , whether there were a god in heaven or no , seeing he did let you run on still unpunished . 3. another thing that makes men live as if there were no god in the world , is the questioning of the authority of the scriptures . i have read of one ( a great scholar in this kingdome ) that the means whereby he came to be an atheist was this , he first began to question , whether the bible were the word of god or no , because he did not know whether moses that penned the beginning of it were a man of god or no ; then he questioned how moses could write of those things that were done before he was born , and then whether the papists might not alter it in the translating of it ; and many others questions till by degrees he came to be a very atheist , and to question whether there were a god or no : and so there are some errours now in print , that tend very much to atheism ; there are some that doe affirme , that that booke or volume of bookes called the bible is not the word of god , and such an opinion as this does very much worke upon mens hearts and perswade them , that there is no god , as in i pet. 3. 4. sayes the apostle , there shall come in the last dayes scoffers , walking after their owne lusts , ( there are the atheists , but how came they to be so ? mark the next words ) and saying , where is the promise of his coming ? for since the fathers fell asleep all things continue as they were from the beginning , say they , we have heard that all men must be judged , that after death they must appeare before the judgement-seat of god , to give an account of all their actions ; now because they did not see these things accomplisht already , they cryed out , where is the promise of his coming ? they would not beleeve there was any such thing , the questioning of the truths of god was that which brought them to be very atheists . 4. another ground from whence atheism doth flow is pride of heart ; it is very well observed by one , that most commonly atheists are of the greatest men ; you shall seldome see a poore man an atheist , but rich men altogether : as pharaoh in exod. 5. 2. who is the lord ( sayes he ) that i should obey his voice ? and so nebuchadnezzar , in dan. 3. who is that god ( sayes hee ) that shall deliver you out of my hands ? so alexander said himselfe was god. atheists are ordinarily of the greatest and richest and highest people . object . but here some may object and say ; what doe you tell us here in england , that wee are without god in the world ? you may say so to pagans and heathens , but wee hope you will not say so to us . answ . for answer to this objection , i shall here shew you 13 discoveries of a practicall atheist . i shall give you three of them out of the scripture , and ten more deduced from the scripture : in psal . 14. 1. where it is said , the foole hath said in his heart there is no god , in that very psalm there are three discoveries of an atheist . 1. a man living all his dayes in a prophane and disordered course of life towards god , such an one is an atheist in the first verse of that same psalme , the foole hath said in his heart there is no god , what follows ? they are corrupt , they have done abominable workes , there is none that doth good , that man that all his life time lives in a disorderly course of life , and addes drunkennesse to thirst , and commits one sinne after another , that man is a practicall atheist , hee lives as if there were no god in the world. 2. that man that doth wholly neglect the duty of prayer in the 4. verse of the 14. psalm , they eat up my people as they eat bread , and they call not upon the lord , such a man is a practicall atheist . 3. that man that hates and carries a grudge in his heart , against those that feare the lord , that man is an atheist : in psal . 14. 6. you have shamed the counsell of the poore , because the lord is his refuge . use . now give me leave a little to press these three discoveries home upon your consciences . are they atheists that live a disorderly life , and walk in a course of wickednesse all their dayes ? are such as these atheists ? oh then how many atheists are there now in the world , that doe spend all their days in sin and vanity , and in a moment goe down into the grave ! 2. are they atheists that doe neglect the duty of prayer ? oh then with grief of heart be it spoken , how many atheists are there in the world that doe wholly omit this duty , both in their families and in their closets ? how many are there that can say , they never goe to god upon their knees in secret , to beg for grace and mercy from god ? and this neglect of secret duties , is a palpable demonstration that you doe live as if there were no god in the world , and in so doing ye are very atheists . 3. is hatred and contempt of the people of god , a badge of an atheist ? then likewise are there many atheists in the world : how many are there that can love a swearer and adulterer , a prophaner , &c. yea , love a dog and yet hate a christian ? this proceed from a root of atheisme ; that is in their hearts . sermon , xvi . ephes. 2. 12. — and without god in the world . i have delivered you in my last , three scripture discoveries of an atheist ; there are ten other characters yet behinde , that are drawn from the scriptures : as , 1. that man is an atheist that does indulge and favour himself in the practise of secret sins ; he that does continually allow and favour himself in the practise of secret sins , that man lives as if there were no god in the world : reverend mr. perkins gives us this badge of an atheist , that that very sinne which he will not dare to commit in the presence of a child , yet that sin will he venture upon when no eye sees him ; thou that canst venture upon a sin , in hope of secrefie , thinking to hide it from the all-seeing eye of god , thou art a very atheist , thou that darest do that in the sight of god , that thou art afraid to doe in the presence of a man ; this proceeds meerly from a root of atheisme that is in the heart , as in job 22. 12 , 13 , 14. when a wicked man hath done wickedly , he is ready to say . how doth god know ? can he judge through the thick clouds ? thick clouds are a covering to him , that he seeth not ; these are the expressions of an atheisticall heart . an atheist if he can but keep himself from the censure and reproach of men , he is well enough , if men cannot say black to his eye , or there goes a drunkard , a swearer , an adulterer , or the like , he is never troubled for his sins . oh therefore thou that wouldst be accounted chast , where thou dwellest , and yet keepest thy dalilah in thy lap : and oh thou debaucht liver , that canst quietly and securely walk on in wayes of sin , so that thou canst but keep them from the eyes of men ; know thus much , that this proceeds from thy atheisticall heart . when the hope of secrefie imboldens any man to the practise of any sin , that man is a very atheist : you that can fear the eye of a mortall man , and yet not be afraid of the all-seeing eye of an immortall god , you that were never troubled for your sinnes , when no body knew them but your selves ; but now this is that which troubles you , that your sins are known to others , if it be thus with thee , thou art a practicall atheist : those that are troubled , not because god sees their sins , but because man sees them , they are very atheists , as in job 24. 13. 15. 17. these are they , that abhorre the light , that know not the way thereof , nor continue in the path thereof , the eye also of the adulterer waiteth for the twilight , and saith no eye shall see me , and disguiseth his face , for the morning to them is as the shadow of death , and if one know them , they are in the terrours of the shadew of death : such as these are very atheists , they were not troubled because god saw their sins , but because man did see their sins , this is as the terrour of death to them : they would not have men see their sins , and yet they do not care what follies they are guilty of in the sight of god ; so that men cannot say black to their eyes , they are well enough . such men as indulge themselves in the practise of secret sins , are practicall atheists . a godly man will fear to commit a secret sin , as well as a known grosse and open sinne ; as joseph , how shall i doe this great wickednesse , and so sin against god ? if the apprehensions of a god do lie near your hear , you will have a care to avoid secret , as well as open ans . 2. another discovery is this , that man is a practicall atheist , that does not make conscience of the performance of secret duties : he that never prayes in secret , harbours this atheisticall thought in him , that god doth not hear him ; it is very observable of the scribes and pharisees in scripture , you shall never read of a secret fast they kept , nor of a private prayer they made , but they had publique fasts a great many , they did fast twice a week , and pray in the corners of the streets , and give almes , &c. but you never read of any private and secret duties they did perform ; which did proceed meerly from roots of atheisme in their hearts : and so this is an evidence of the atheisticall heart , if thou dost never make conscience of going to god in secret , and beg for grace and mercy from him ; he is a very atheist that lives in the neglect of secret duties ; for those men that retain in their hearts , an apprehension of a deity , they know that there is no time so well spent , as that which is imployed in secret prayer to god. cant. 2. 14. oh my dove ( sayes christ ) that art in the clifts of the rocks , in the secret places of the stairs : let mee see thy countenance , let me hear thy voyce , for sweet is they voice , and thy countenance is comely ; oh thou poor soul ( saies christ ) that dost pray in secret , and weep in secret corners , let me see thy face , and hear thy voice . a man that hath the apprehensions of a god before him , he knowes , that the lord sees and takes notice of the breathings of his heart before him in secret : and therefore they are as much in the closet to pray in secret , and to powre out their souls before god in private , as they are in publique . it is very observable that there were very few actions of christ that were recorded by all the four evangelists , and yet this of christs praying alone , when no body was with him , is recorded by them all : whereas other things , if they be recorded by one , they are left out by another ; but this is spoken of by all of them . now the reason of it is this , because christ would be an example to us , to teach us to be frequent in the performance of this duty : and therefore it is a sign of an atheisticall heart in any one that does not make conscience of powring out his heart in secret prayer to god. 3. another character is this , that man that doth make impunity to be a provocation to impiety ; my meaning is this , he that makes the patience and for bearance and long-suffering of god towards him , to be a provocation to sinne ; that because god doth not presently punish him for his sin , therefore he will go on in sin still , such a man is a very atheist : as in psal . 50. 21. these things hast thou done ( saies god ) and i held my tongue , therefore thou thoughtst that i was such a one as thy self . ( beloved ) if any of you harbour such thoughts as those in your hearts , that because god doth not presently punish you for your sins , therefore you will go on still in sin : let me tell you , that this is the practise of a very atheist . because the drunkard is not taken away by god , while the wine is in his head ; and because the swearer is not destroyed by god , while the oath is in his mouth ; and because the lyer is not cut off by god , while the lie is upon his tongue , therefore they will run on with greedinesse , and willingnesse in the same sins , all this flowes from the very root of atheisme , that is in thy heart . 4. that man is an atheist that carries in his heart a forgetfulnesse , and a carelesnesse of the day of judgement , as in 2 pet. 3 4. and there shall come in the last dayes scoffers , walking after their own lusts , saying , where is the promise of his coming ? thou that doest not harbour in thy heart , a mindfulnesse of the day of judgement , art a very atheist , for thou that doest not beleeve god to be a judge , doest not beleeve him to be a god ; when paul spake to felix of temperance , and of the judgement to come , his heart trembled at the hearing of it . eccles . 11. 9. rejoyce oh young man in thy youth , and let thy heart chear 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 to judgement . thou that livest in the world , and never so much as thinkest of a day of judgement , thou art a very atheist ; and oh ( beloved ) how many atheists are there now in the world in this regard , that do put far from them the evill day ! 5. that man is a very atheist , that in the time of trouble and distresse , does mistrust the providence of god , and run unto base means for help and remedy : thus did saul discover himself to be an atheist , 1 sam. 28. 7 , 8. when he was in distresse , he went to the witch of endor for help and succour . and what does god say of such as run to witches and wizards ; is it not because there is not a god in israel , that you run to other gods to inquire of them ? it is meer atheisme for any to distrust god , and run unto others for help , or any other way to run into sinfull courses in times of danger , to finde relief , you do hereby declare , that you think there is no god in the world . 6. that man is an atheist that does place his affections upon any thing in the world more then upon god ; such a man lives without god in the world . a covetous man that placeth his love upon his money , more then upon any thing in the world , that man makes gold his god , and therefore these two are joyned together , ephes . 15. 5. the covetous person , who also is an idolater , he makes an idoll of his money : and this job frees himself from , in job 31. 24. saies he , i have not made gold my hope , nor 〈◊〉 gold my confidence , for , if i had done so , then i had denyed the god above , saies he in the 28. verse : why now ( beloved ) there are many among us that love money better then their own souls , that will sell their souls to gain a little wealth : many among us love money better then we love heaven it self , that do not care what sins they commit for it ; and had rather part with their souls , then with their riches . and so when you set your love upon your belly , you make your belly your god ; or if upon pleasures , then you make pleasures your god ; and so of any thing else . and therefore ( beloved ) i beseech you look to it , and examine your selves ; is not god undervalued sometimes , when your lusts are set in the throne ? is not god sometimes very low in your estimation , and other things set above him ? if it be so , it is meer atheisme in your hearts . 7. that man is an atheist , that makes no conscience of keeping those vowes and covenants he hath made with god. the scripture looks upon that man as an atheist , that does not make conscience of performing those covenants which he hath made with god ; in josh . 24. 25 , 26. there joshua made a covenant with the people ; and set them a statute , and an ordinance in shechem , and he wrote these words in the book of the law of god , and took a great stone , and set it up there under an oake that was by the sanctuary of the lord : and joshua said unto all the people , behold this stone shall be a witnesse unto us , for it hath heard all the words of the lord which he spake unto us , it shall be there for a witnesse unto you , lest ye deny your god : and therefore those men that do call the covenant that we have made , ( with hands lifted up to the high god ) an old almanack out of date , and do scorn and despise the oath they have taken , and make no conscience of keeping the vowes and covenants they have made with god , the scripture looks upon such men , as very atheists : and ( beloved ) in this regard , there are more atheists now in england , then ever there were since the world stood . but the lord will manifest himself to be a just god , though wicked men do despise his covenant , and count it as an unholy thing . 8. that man is a very atheist , whose conscience does never trouble him , nor check him for the commission of any sinne ; that man that can be drunk to day , and swear to morrow , and cheat the next day , and commit one sin after another , and yet his conscience never give him any controll , that man is a very atheist . those that can live in the world , and commit grosse sins every day , and their consciences never check them for their sinnes , it is a sad sign that such men are practicall atheists . if you have the fear of god in you , and the thoughts of a god upon you , it will make you reflect upon sins past , and be grieved for sinnes and miscarriages of twenty years standing : thus did josephs brethren call to minde their former sins , gen. 42. 21. and they said one to another , we have verily sinned against our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear him , and therefore is this evill come upon us ; and so job , thou writest bitter things against me , and makest me to possess the iniquities of my youth : and so david prays , that god would not remember the sins of his youth . but now you that can be drunk one day after another , and belch out one oath after another , and commit one sinne after another , and thy conscience never controll thee , the lord be mercifull to thee , for thou art plunged into a depth of atheisme . one compares an atheist to a duck in a pond , if a man throwes a stone into the water , where she is , she will presently dive under , but let it thunder or lighten never so much in the heavens , she takes no notice of it ; so an atheist he cannot endure , that men should take notice of him , or discover his wickednesse , to reprove him , or speak against him , but let god thunder upon him never so much , he will not be troubled at it ; did you live under the apprehensions of a deity , it is impossible your consciences should be so long and so frequently out of its office . 9. those men are very atheists , that do yeeld to a detestable indifferency in matters of religion : that man that will sleep in a whole skin , and not dare to do any thing , to the hazarding of his estate or person , for the advancement of true religion , such a man is a very atheist . i will give you a strange place for this , in 1 king. 18. 21. sayes elijah the prophet to the people , how long will you halt between two opinions ? if the lord be god , then follow him ; but if baal be god , then follow him : and the text saies , the people held their peace , and answered him not a word ; they neither said they would follow after god , neither did they say they would follow after baal : if god were too strong for baal , they would be for god ; but if baal did prevail , they would follow after him ; which did manifest their atheisme , and that god was not their god : that man that takes god to be his god , must follow him through whatsoever troubles or afflictions hee meets withall in the world ; and indifferency in matters of religion , does argue men to be very atheists . and therefore all time servers , that live according to the times , that are men of indifferent tempers , any religion rather then fail , will serve their turns , such men are practical atheists . 10. men do then shew themselves to be very atheists , when their practises shall palpably thwart , and contradict their professions , when they are such as those spoken of in tit. 2. 16. that in their words do professe to know christ , but in their works they deny him . those that do professe themselves to be christians , and yet live like heathens ; that professe themselves to have an inheritance with the saints in light , and yet walk here as children of darknesse , such men are very atheists . and thus i have done with these 10. discoveries of a practicall atheist , i have given you thirteen in all , three of them out of the scripture , and ten more deduced from the scripture . use . 1 now the use that i shall make of this , shall be by way of counsell and advice : if this be so as you have heart , that all unregenerate men are practicall atheists , they live as if there were no god in the world ; oh then that you would bewaile this practical atheism that is among you ; doest thou favour thy self in the practise of secret sinnes ? or dost thou make no conscience of the performance of secret duties ? doest thou make impunity to be a provocation to impiety ? and doest thou carry in thy minde a forgetfulnesse of the day of judgement ? or doest thou distrust the providence of god in times of trouble and distresse ? doest thou place thy affections upon any thing in the world more then upon god ? and doest thou make no conscience of performing the vowes and covenants thou hast made with god ? does thy conscience never trouble thee after the commission of sinnes ? art thou a luke warm and indifferent man in matters of religion ? doest thou professe to know god , and in thy works deny him ? doest thou any of these wayes entertain and harbour thoughts of atheisme in thy heart ? why , so farre as thou hast done so , labour to bemoan and bewaile it , and be humbled for it , and to strive against and keep under this great sinne of atheisme in time to come . use . 2 use 2. this shall be by way of consolation , to comfort and support your hearts : it may be there are some of you that hear me this day , that are the precious servants of god , and yet in some kinde or other have been tempted to this sinne of atheisme ; well , for your comfort consider these two or three things . 1. art thou tempted to atheisme ? why , yet consider that so was jesus christ himself , he was tempted to atheisme and blasphemy , when the devill tempted him to fall down and worship him : why so though thou hast been tempted to atheisme , and to forget gods al-seeing eye over thee , or the like , yet this may be for thy comfort , that christ himself was tempted as well as thee , as the apostle saies , in heb. 2. 18. in that christ suffered and was tempted , hee is able to succour those that are tempted ; christ was tempted to fall down and worship the very devill , but though christ was tempted , yet the devill could finde no corrupt matter in christ to work upon . when the devill shook christ , he shook a pure crystall-glasse of clear water , his nature was like a crystall-glasse full of clean water without any muddinesse or corruption at all , but if the devill should shake any of us , he would finde abundance of dirty and muddy water in the bottome , and corrupt matter enough in our natures to work upon . 2. consider , that though you are tempted by the devill to the sin of atheisme , yet these temptations , if you do not approve of them , nor yeeld to them , shall be charged upon the devill as his sins , and not upon you . and thus you see i have briefly dispatched this doctine , that every man by nature is a practicall atheist living in the world , as if there were no god in the world . sermon , xvii . ephes. 2. 12. — and without god in the world. besides that doctrine which i finisht , the last sabbath , there is something else in the text ; wicked men are without god in the world , that is , they are without any speciall interest or propriety in god as their god , the words doe not only imply that they live , as if there were no god in the world , but they live without any right , interest or propriety in god as their god , though they are not without wisdome or wealth , or goods and estate , or honour and esteeme in the world , yet they are without any reall interest or propriety in god as their god , they are without god in the world : from whence i would note you this doctrine , doctr. that every man by nature is without any reall interest or propriety in god as his god. now ( beloved ) before i come to handle the point . i shall onely premise three conclusions by way of explanation , to delucidate the point , and shew you what i mean by this doctrine : as 1. take this conclusion , that in some sense there is no creature in the world that is without god , though in other regards men may be truly said to be without god ; in some sense there are none without god , that is by way of creation , and preservation , so the worst devill in hell may say that god is his god : and 2. a wicked man may have god to be his god by way of profession , he may professe to know god , and professe that god is his god ; but now in another sense a wicked man cannot be said to have god for his god , ( that is ) in a way of relation and reconciliation for god to be a god in covenant with him through jesus christ . 2. take this conclusion , that though multitudes of people may lay claim to god as their god , yet there are but a few men in the world , that have god to be their god in a covenant way ; as in zach. 13. 8 9. the lord there lookes upon the jewish church under a threefold consideration . and it shall come to passe that in all the land ( saith the lord ) two parts therein shall be cut off and die , but the third shall be left therein , and i will bring the third part through the fire , and will refine them as silver is refined , and will try them as gold is tryed ; they shall call on my name , and i will hear them ; i will say , it is my people , and they shall say , the lord is my god : though you all lay claime to god , yet there may be but one part in three , that can truly say that god is their god in covenant with them . 3. take this conclusion , that such is the deceitfulnesse and delusion of mens hearts naturally , that the worst of men are ready to beleive and think that god is their god , when hee is not : as you may read in jer. 3. 4 , 5. sayes god there , they shall cry unto me , my father , thou act the guide of my youth , and yet sayes god thou hast done evill as much as thou couldst , so in psal . 14. 1. the 〈◊〉 hath said in his heart there is no god , they have corrupted and done abominable workes , there is none that doth good , those that have not god in their hearts , nor in all their ways , yet they will lay claim to god as their god , though they have committed abominable works and done evill as much as they could . thus much for the conclusion , i come now to handle a practicall question that necessarily must be spoken to in the purfuance of this doctrine , which is this . quest . quest . what are the characters of those men that are without any reall interest and propriety in god as their god , in a way of covenant and relation ? this question i do the rather resolve upon the consideration of the great delusion and mistake that mens hearts are very apt to run into , to think that god is their god when he is not , and therefore i shall lay down to you seven distinguishing characters of such men , and it may be i may come neer the bosomes of many of you , though the lord knows i would not stagger the hope of the least of you that have a reall and well grounded interest in jesus christ : those men are without any reall interest in god as their god , 1. that are without any effectual knowledge of god as their god. 2. those that live without making the word of god to be their rule . 3. those that live in the world , without making the wayes of god to be their pleasure . 4. those that live in the world without making the glory of god to be their aime . 5. those that live in the world without making the day of the lord to be their delight . 6. those that live in the world without making the people of god to be the objects of their love : and lastly , those that live in the world without making sinne to be the object of their hatred . for the first , those are without any reall interest or propriety in god as their god , that doe live in the world without a saving and effectuall knowledge of god : as in 2 chron. 15. 3. it is said there that for a long time , israel was without the true god , and without the teaching priest , and without the law , all that time ( while they were without the law , and the priest to teach them ) it is said they were without god , those that live without a saving knowledge of god , the scripture lookes upon them as having no reall interest in god. joh. 8. 54 , 55. you say ( sayes christ ) that he is your god , and yet you have not known him , intimating that god was not their god because they were utterly ignorant of him . now ( beloved ) every knowledge of god does not demonstrate your interest in god , unlesse it be , 1. a practicall knowledge of him , as in joh. 8. 55. sayes christ there , i am of god , i know him , and i keep his sayings : intimating that that man that does lay claim to god , as his god , must know him , and this knowledge of him will make him yeeld obedience to him , and keep his sayings ; and , 2. it must be an experimentall knowledge of god , as david sayes in psal . 51. 6. thou hast made me to know wisdom in my inward parts . if so bee you were persons living without a practicall and experimentall knowledge of god , you are without any interest in him as your god. but before i can leave this particular , i must answer an objection : me thinks i hear a poor perplexed soul say , if this be so that only those that know god aright have an interest in him , then the lord be mercifull unto me , for i am a poor ignorant sinfull wretch , that do know nothing of god at all as i ought to know him ; and therefore surely i have no interest in god my god. ans . now to such as you are , by way of answer , i shall leave these two or three words for your comfort . 1. take this for an answer , that in scripture account to complain of thy ignorance , is a good degree of knowledge : in prov. 30. 23. you read there of agur , who was an excellent man in vertue and knowledge , in the time of solomon , and yet you shall not read of a man that more complaines of his ignorance then this man doth : surely ( sayes hee ) i am more brutish then any man , and have not the understanding of a man : i have neither learned wisdome , nor attained to the knowledge of the holy ; and yet this man that so much complains of his ignorance , did demonstrate such fruits of grace and knowledge in his practise , as ever man did . 2. take this for an answer , that in gods account , he knowes most that doth most . he does not know most , that hath a great judgement to dive into and dispute about vain questions and niceties , but he is a knowing man in gods account , that does walk answerably to that small measure of knowledge that he hath , as in psal . 111. 10. a good understanding have all they that doe thy commandements : god does not measure your knowledge by your questions and disputes , but by your practise , as in jer. 22. 16. he judged the cause of the poore and needy , then it was well with him ; was not this to know me , saith the lord ? 3. take this for an answer , that it is not the wanting of some measures or degrees of knowledge , nor the having of much ignorance , that does demonstrate thy want of an interest in god , unlesse your ignorance hath these three properties with it : as , 1. suppose thou art ignorant of god , yet if thou are not conceitedly ignorant , if thou art not a self-conceited man , that thinkest thou knowest much when thou knowest little , thou art well enough : if you are not like those in hos. 8. 2. israel shall say unto me , my god we know thee , and yet there is no fear , nor knowledge of god in the land . 2. if thou doest not sit down contentedly in thy ignorance , but doest labour and endeavour after more knowledge , then thy condition is good enough . but if thou sayest unto god , depart from me , for i desire not the knowledge of thy wayes , like those spoken of in job : this is a sad signe , that you have no interest in god at all . 3. if thou art not obstinately ignorant , like those spoken of in psal . 82. 5. they know not , neither wil they understand when men are ignorant , and will be ignorant , this is an evidence that they have no interest in god ; in 2 pet. 3. 5. sayes the apostle , these things they are willingly ignorant of ; now if your ignorance bee accompanyed with these three circumstances , that you are conceitedly , and contentedly , and obstinately ignorant , if it be so , the lord be mercifull to you ; for these are apparent demonstrations , that you have yet no interest and propriety in god , as your god. but though you have abundance of ignorance in you , yet if you bewail your ignorance , and labour and desire after more knowledge , if you follow on to know the lord , and are not obstinately ignorant , but would doe more if you knew more , if it be thus with you , thy ignorance doth not evidence , that thou hast no interest in god. 2. another character of a man that is without an interest in god , is this , hee is such a one that lives in the world without making the word of god to bee his rule . joh. 8. 47. he that is of god , heareth gods word ; you therefore hear him not , because you are not of god : those that will not make the word of god to be their rule , and conform their practises in obedience thereunto , christ sayes the reason of it is because they are not of god : and so in 1 joh. 4. 6. hee that knoweth god , heareth us , and hee that is not of god , heareth not us ; and therefore you that walk after the vaine imaginations of your own hearts , that are swayed and ruled by your lusts , and will not make gods word a bridle to curb , and restrain your lusts and corruptions , but you will doe what you list , let god command what he will : all these are manifest arguments , that you are not of god. 3. that man is without an interest in god , that lives in the world without making the wayes of god to be his pleasure : as in joh. 3. 8. 10. in this the children of god are manifest and the children of the devill , whosoever doth not righteousnesse is not of god : righteousness is not to be taken here only for justice or civil righteousness , but for the whole bulk of godliness & the body of christianity : he that doth not righteousnesse , is not of god : this not doing of righteousnesse is answerable to the committing of sin , in 1 joh. 3. 8. the text sayes , hee that committeth sin is of the devill , now this is not to be taken simply , that he that falls into sin is of the devill , but he that commits sin , ( that is ) with complacency and delight , and without any compulsion , such a man is of the devill . and so likewise he that cloth not doe righteousnesse , is not of god , that is , he that doth not act and doe it with delight , and alacrity , and complacency , such a one is not of god : so in joh. 3. 11. sayes the apostle , ( beloved ) follow not that which is evill , but that which is good : he that doth good , he is of god ; but he that doth evill , hath not seen god ; ( that is ) he that doth evill with delight and satisfaction , and he that doth not take delight in the wayes of god , and perform holy duties with chearfulnesse and complacency , such a man is not of god ; and therefore you that take more delight in the committing of sin , then you doe in the performance of holy duties , you are but in a bad condition . 4. another character is this , that man is without god , that lives in the world without making the glory of god to bee his aim : it is very observable , that when the jews did accuse christ , saying , hee was a samaritan , and bad a devill , but did not come from god ; he did convince them , that this was a slander cast upon him , because he fought not his own honour but the glory of god , joh. 8. 49. 50. jesus answered , i have not a devill , but i honour my father , and ye doe dishonour him , and i seek not my own glory , there is one that seeketh and judgeth . 5. that man is without an interest in god , that lives in the world without making the day of god his delight , hee that takes no delight in sanctifying of the lords day , but rather takes delight in prophaning it , that man is without god in the world , as in joh. 9. 26. it was the speech of the pharisees to christ , say they , this man is not of god , because he keepeth not the sabbath-day : this had been a very good argument , had it been rightly applyed , the argument had been very strong , if the application had been good , if christ had not indeed kept the sabbath , but they were greatly mistaken , for christ did keep the sabbath . why now ( beloved ) these pharisees , were they now alive , and should see you christians prophaning the sabbath day , spending and trifling it away in sports and pleasures , in swearing and drunkennesse , and dishonouring the name of god ; never imploying one hour of it in prayer , reading , or hearing , or any holy and religious exercise , they would presently conclude that you are not of god , because you doe not keep the sabbath day . 6. that man is without god , that lives without making the people of god to be the object of his love ; as you may see in 1 joh. 3. 10. he that doth not righteousnesse is not of god neither he that loveth not his brother , and so in 1 joh. 4. 20. if any man say , i love god and hateth his brother , he is a lyer , for hee that loveth not his brother whom be hath seen , how can he love god whom he hath not seen ? he that does not love his brother , the children and people of god , he cannot love god. you that carry in your hearts a secret malice and spleen against those that are godly , and more holy and religious then your selves : you that doe tiger-like , hate the very pictures of godly men , you that hate the people of god , and the ministers of the gospell , because they are so , that hate godlinesse as godlinesse , these are evident arguments that the love of god is not in you . 7. that man is without god , that lives in the world without making sinne to bee the object of his hatred , that man hath not god , that hates not sin ; though that man may have god , that hath sin , yet that man cannot have an interest in god , that doth not hate sin . and thus i have run over briefly these seven heads , whereby you may know whether you are the men that can lay a true claim to god as your god , yea , or no : if you are men that have a true knowledge of god , and make his word your rule , and his way your pleasure , and his day your delight , and his glory your aime , and good men the object of your love , and sin the object of your hatred ; if these things be in you , you may know undoubtedly , that you have an interest in god. we come now to the application , which may serve for unspeakable comfort to all you that are the people of god , that can lay a well grounded and scripture claim to god as your god. 1. if you have god , you have all things ; and let me tell you , you that have god for your god , you may outvie all the kings , and princes , and potentates in the world. other men may say , they have wealth , and you have none ; they have riches , and honours , and pleasures , and you have none : but you may goe further , and out-vye them all , for you can say , you have an interest in god , and they have none . wicked men cannot lay claim to god as theirs ; and therefore when they speak of god , they speak of him as a god to others , and not to them , as in gen. 31. 29. when laban spake to jacob , ( sayes he ) the god of your fathers : and so pharaoh in exod. 8. 25. 28. ( sayes he ) go sacrifice to your god in the land : and from hence divines doe observe , that the scriptures doe not suffer wicked men to name god , as in a way of propriety to them , as their god : but now those that are righteous and holy , that have indeed an interest in god , god is not ashamed to be called their god. you that have an interest in god though you are a poor despicable people , yet be not afraid to own god as your god , for the lord is not ashamed , that you should call him your god ; god is not ashamed of us whose dwellings are in the dust , he will own us : and therefore let this encourage you to goe to god as your god , and apply him as your god , and trust in him as your god , and pray to him and call upon him as your god , for he is not ashamed of you . and here that i may speak a little further to this particular , i would exhort you to two things . 1. to prove your interest in god : and , 2. to improve it . 1. labour to prove your interest in god : examine and try whether or no , upon conscientious grounds and scripture evidences , your hearts can be satisfied , that you are a people in covenant with god : rest not , and trust not upon it may bees , but labour to prove it to your own souls , that god is your god ; & that i may a little help and further you in this examination , i shall here lay you down three discoveries whereby you may know , & prove unquestionably that god is your god. 1. if thou art such a one that doest labour to keep thy inward man from secret defilement by sin , as well as thy outward man , from grosser and greater enormities , as in 2 cor. 6. 18. and in the first verse of the next chapter ; i will be your god and father , and you shall be my sons and daughters , saith the lord god almighty : having therefore these promises dearly beloved ( sayes the apostle ) let us cleanse our selves from all filthinesse , both of flesh and spirit : and therefore if you have a care to abstain from all secret sins , whereby the inward man is defiled , it is a signe that you have a reall interest in god ; because god will be our god , and will own and accept of us to be his people ; we must not onely wash our legs and our outward man , but our inward parts too , and if we do thus , we may be confidently assured that we are a sacrifice well pleasing , and acceptable unto god through jesus christ : but now you that make conscience of your wayes , so far only , as that men may not say black to your eye , if you doe not labour to keep your inward man from defilements as well as your outward man , you have no interest in god at all . 2. another evidence of your interest in god is this ; if you have an earnest and unwearied labour and endeavour in your spirits to come to the nearest resemblance and conformity to jesus christ , as possibly you can . doe you labour to be holy as hee was holy ? and humble , and meeke , and lowly as hee was ? in 2 cor. 7. 1. sayes the apostle there ( dearly beloved ) let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the fear of god. doe you labour still to resemble god in holinesse ? thy relation and interest in god will make thee labour to be like unto god , and to be still perfecting holinesse though you cannot be perfect in holinesse , if you have an interest in god , you will labour more and more to be holy as he is holy , and to come to the nearest resemblance to him that may be . 3. another discovery of your interest in god , is this , if god hath engraven upon thy soul those saving effects and blessings which he doth bestow upon all those that have an interest in him ; god hath promised that he will be their god , and they shall be his people : that he will give them a new heart taking away the heart of stone , and giving them a heart of flesh ; and that he will sanctifie and renew their natures , and write his law in their inward parts , and work in their hearts a sutable disposition to his law , and put his fear into their hearts that they shall never depart from him : these are the blessings of the covenant of grace . now you that can give abundant and evident testimonies in your own souls , that you have found god cleansing and purifying your hearts , and sanctifying and renewing your natures , and writing his law in your inward parts , and putting his fear into your hearts , that you doe never depart from him ; if you finde these things in you , they are undoubted evidences , that you have an interest in god. 2. as i would have you prove your interest in god , so i would exhort you to improve your interest in god too . many of you do let god lye by you , ( as i may so say ) and never make use of him for your spirituall comfort and support , and never goe to him for help , and succour , and relief in times of danger , you doe not improve your interest in god. object . but here it may be you would ask mee how you should improve your interest in god. answ . 1 i answer , 1. improve it thus , in making your interest in god , a great incentment and provocation to thee , to obey god ; thus david did in psal . 143. 10. teach me to doe thy will , ( sayes he ) for thou art the lord my god : here david did well improve his interest in god , so in psal . 119. 115. depart from me ye evill doers , ( sayes he ) for i will keep the commandements of my god. we should make our interest in god , an ingagement upon our souls , to keep the commands of god. 2. then you doe rightly improve your interest in god , when this doth stir you up , to aggravate all the sins you have committed against god , when your interest in god doth make you see , how exceeding sinfull sin is , and how greatly you have provoked the lord your god by your sins : as in jer. 3. 25. we have sinned against the lord our god , we and our fathers from our youth even to this day , and have not obeyed the voice of the lord our god : here the children of israel aggravate their sins against god as their god. and so daniel he makes his interest in god , a motive to stir him up to aggravate sin against god , in dan. 9. 5. sayes he there , we have sinned , and have committed iniquity , and done wickedly , and have rebelled even by departing from thy precepts , and from thy judgements , and then in vers . 7. oh lord , ( sayes he ) righteousnesse belongeth unto thee , but unto us confusion of face as at this day : so again in vers . 8. oh lord to us belongeth confusion of face , to our kings , and to our princes , and to our fathers , because we have sinned against thee : but to the lord our god belongeth mercy and forgivenesse , though wee have rebelled against him : and so hee goes on all along , aggravating their sins against god : no lesse then ten times he mentions their interest in god , and ten times he aggravates their sinnes against god. it is the consideration of our interest in god , that does stir us up to aggravate our sins against god , when we doe consider that we have sinned against our god , against our gracious and mercifull father , who hath loved us , and given us everlasting consolation and good hope through grace ; who is infinite in goodness , and abundant in mercy and truth ; such considerations as these will exceedingly provoke us to aggravate our sins against him . 3. improve your interest in god by making it a prop and pillar of marble to bear up , and support your hearts under all the miseries , and afflictions , and troubles you meet withall here in the world : thus david incouraged himself in the lord his god , in psal . 3. 7. i am thine ( sayes hee ) lord save me : then you make a right improvement of your interest in god , when you go to him , and trust , and rely , and depend upon him in all times of danger and distresse , for you have an interest in that god that is both able and willing to relieve and succour you , a god that hath helped you , and doth help you , and will never leave you , nor forsake you , and therefore be incouraged to cast your care upon him . finis . the saints triumph over death : or , a sermon preached at the funerall of mr. christopher love , in lawrence-church , august . 25. 1651. by thomas manton , minister of the gospell , at stoak-newington near london . london , printed by e. cotes , for george eversden , at the golden-ball in aldersgate-street , 1652. the saints triumph over death : or , a sermon preached on a speciall occasion , on 1 cor. 15. 57. but thanks be to god , who giveth us the victory through our lord iesus christ . these words are a part of paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song : in the song there are two parts , and this is the last . 1. a confident challenge . 2. a solemne thanksgiving . the one is directed to the enemies , the other to the giver of victory . 1. a confident challenge , in which he outbraveth death , and all the powers of the grave , o death , where is thy sting ? o grave , where is thy victory ? the words allude to ilos . 13. 14. where christ is brought in speaking , i will ransome them from the power of death , and redeem them from the grave : o death , i will be thy plagues ; o grave , i will be thy destruction ; there is christs ingagement and undertaking for a full conquest of death ; christ threatneth death , and the apostle insulteth over it : the form of the words is altered , because the enemy was now faln , and paul proclaimeth the victory : hitherto death and the grave had insulted over the misery and frailty of mankinde , all the tombes and charnels of the world were but so many monuments of deaths conquests ; golgotha the place of skuls seemed to be designed on purpose , to upbraid and discourage our redeemer ; so many skuls and rotten reliques of humane frailty , as there were in that place , so many trophies and monuments of triumph did death produce before the eyes of christ , as if it were said to him , canst thou , darest thou grapple and enter into the lists with such an enemy ? but our lord was not discouraged , when he ascended upon the crosse ; he did as it were answer these bravings of death thus , o death i will be thy plagues , o grave , i will be thy destruction ; and because he was as good as his word , and every way performed his ingagement , the apostle as one of christs followers cometh and insulteth over this proud adversary that was now faln , o death , where is thy sting ? o grave , where is thy victory ? this challenge is illustrated by a prolepsis or an anticipation of an objection : some might ask , what is this sting of death ? what is this power of the grave ? the apostle answereth , the sting of death is sin , the strength of sin is the law ; death cometh to have this power by sin , and sin to have this power by the law. [ the sting of death ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prick , it implyeth both the stroke of death , and the anguish of it ; as in the sting of a serpent , there is the deadly touch , and the pain and torment of the wound : and so it noteth the power of death over us , the prick or weapon by which it striketh is sin , rom. 5. 12. by one man sin entred into the world , and death by sin ; and the terrours and horrours of it , which also doe arise from sin ; now by horrours i mean not onely the naturall aversation , retirement or flight of the spirits , but the bondage , torment and despair that is upon the conscience , as death is a penall evill , inflicted by the justice of god , guilt maketh death terrible , so that a sinner is all his life time subject to bondage , heb. 2. 14 , 15. and kept under an awe of judgement to come ; 't is not alwayes felt , but soon awakened , especially in sicknesse and approaches of death ; when we feel the cold hands of it ready to pluck out our hearts , conscience is whipped with a scourge of six strings , fear , horrour , distrust , grief , rage , and shame . the strength of sin is the law ] how is that to be understood ? the law giveth strength to sin , ratione , cognitionis , obligationis , & augmentationis ; they are the words of a * german divine , and will yeeld us a fit method wherein to open the matter . 1. the law discovereth sin , and maketh it appear in its owne colours , the more light and knowledge of the law , the more sense of sin , as in transparent vessels , dregs are soon discerned ; rom. 6. 9. i was alive without the law , but when the law came , sin revived , and i dyed . when by a sound conviction all disguises are taken off from the conscience , we finde sin to be sin indeed ; paul was alive before , that is , in his owne hopes , as many a stupid soul maketh full account he shall goe to heaven , till conscience be opened , and then they finde themselves in the mouth of death and hell. 2. the law giveth strength to sin , in regard of the obligation of it , it bindeth over a sinner to the curse and wrath of god ; god hath made a righteous law , which must have satisfaction , and till the law be satisfied , we hear no news but of a curse , and that maketh death to be full of horrours , * there remaineth nothing but a fearfull expectation of the fiery indignation of the lord. 3 it augmenteth and increaseth sin by forbidding it ; lusts are exasperated and rage upon a restraint , as the yoke maketh the young bullock more unrulely . now put all together and you will understand the force of the expression , the strength of sin is the law , the discovery of the law stoppeth the sinners mouth , and the curse of the law shutteth him up and holdeth him fast , unto the judgement of the great day , by which restraint , sin groweth the more raging and furious all which put together , make death terrible , not an end of misery , but a door to open into hell. now this being the case of every man , what shall we do ? and how shall we extricate our souls from such a labyrinth of endlesse horrour ? you have an answer of that , in the next verse in the apostles thanksgiving , where he acquainteth you not onely with grounds of hope , but triumph ; thanks be to god , who giveth us the victory through our lord jesus christ . in this thanksgiving you may observe , 1. the author of the mercy ; god by jesus christ . 2. the manner how we come to be interested in it ; he giveth us victory . or rather you may observe , 1 the act of the father as to jesus christ , in that he appointed him to get the victory . 2 the act of the father as to us ; in that hee applyeth this victory to our souls ; christs victory and the application of it , are the two grounds of this thanksgiving . 1. christs victory over sin , death , and the law , for it must be extended to all the things mentioned in the context , they are enemies by combination , and knit together in a fast league ; the law giveth strength to sin , and sin giveth a sting to death ; as long as the law hath power , sin will be strong , and as long as sin hath strength , death will bee terrible : but christ hath overcome death , he foyled it in his own person , as i shall shew you anon fully ; and for sin , he hath taken away the guilt of it by his own merit , and will destroy it more and more by the power of the holy ghost ; when he stood before the tribunall of god he stood there , as a surety and undertaker , heb. 7. 22. a surety of a better restament , now he was a surety mutually gods and ours , to work gods work in us , and our work for us ; among other things which he undertook there , he undertook the abolition of sin on gods part , he obliged himself that it should be performed by his spirit ; on our part he obliged us to endeavours of mortification : now because christ is an able surety , the work is as good as done already , rom. 6. 6. knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin ; mark , 't is crucified with him , as implying his undertaking upon the crosse , that the body of death might be destroyed : as noting the work of gods spirit , which was ingaged and made sure by christs death upon the crosse , that we should not serve sin , as noting the concurrence of our endevours , to which wee are obliged by the same sponsory act of christ : thus much christ hath done for the abolition of sin : now for the law , that was an enemy that could not be overcome but must be satisfied , and so it was by christ who both performed the duty , and sustained the penalty of it , chiefly the latter , and therefore t is said , he was made a curse for us , gal. 3. 13. the sting is lost in christ , and the honey left for us . but this is matter of another respect and cognisance . 2 the next reason of the apostles thanksgiving is the application , he hath given us victory , for understanding of which you must note that 1 christs victory is imputed to us as if it were done in our own persons ; when we are actually united to him , wee are possessed of all his merit , christ fought our war , and joined battell in our stead ; we have a mysticall victory in christ , and are said to overcome , when christ overcame ; this is the reason why the acts of beleevers are complicated and folded up with christs acts in the expressions of scripture , crucified with him , quickened with him , and raised with him , and set down with him in , heavenly places , ephes . 2. &c. all which are terms proper to the judiciall vnion which is different both from the morall and mysticall , as i could easily shew you , were it not a matter of another nature : now this mysticall victory is of great use to a beleever in time of discouragements ; if the law challenge , satan and conscience say thou art a sinner under a curse , thou maist answer , i am a sinner , but i am crucified in christ , in my surety , his payment and suffering is mine : if death or the world discourage ; you may say , this is a beaten enemy , i foyled it in christ , i ascended in christ , &c. 2. the benefit of this victory is imparted and applyed to us , by which he maketh us conquerours over sin and death ; all christs worke was not done upon the crosse , there is much to be accomplished in our hearts , rom. 16. 20. the god of peace shall tread satan under your feet , &c. not onely under christs feet , but ours : as joshua called his fellowes to come and tread upon the necks of the canaanitish kings , * come put your feet upon the necks of these kings : so christ will see us conquer ; he that got a victory for us , will get a victory in us , over sin , and death , and hell ; christ hath trodden them under foot already when his own * heel was bruised , now he will doe it under your feet . doctr. having laid this foundation , the point and head of doctrine , which i shall discuss is , christs victory over death for the comfort and profit of beleevers . death is either the first , or second , temporall , or eternall , sinners are under the sentence of both , and both are in a sort put into the hands of satan , he had the power of death , heb. 2. 14. as gods executioner ; and the one maketh way for the other , death to the wicked is but a taking them away to torment , as unruly persons are committed to prison that they may molest no more ; gods patience expireth with their lives , and then his vengeance beginneth ; the curse of the first covenant was eternall death , gen. 2. 15. thou shalt dye , that is eternally , the curse must carry proportion with the blessing , the blessing was eternall life , and the curse was eternall death : i say the sorrow and pain must have bin perpetual , answerable to the life which he should have enjoyed ; therefore christ is said to have delivered us . from wrath to come , which certainly was our portion and inheritance by adam , and without christ there is no escape . but to come to particulars , i shall shew you , 1. how christ delivered us from death . 2. how far . 1. how be delivered us , the apostle answereth , that heb. 2. 14. by death he destroyed him that had the power of death , now christs death cometh under a twofold consideration , as a merit , or as a glorious act of warre and combate ; as the act of a redeemer , or the act of a conquerour : which answereth to the double evill in death , 't is a naturall evill , and a poenall evill ; 't is a naturall evill , as it is the dissolution of soul and body ; 't is a poenall evill , as 't is a curse of the covenant , or the punishment of sin : 1 there was merit in christs voluntary death , 't was * a ransome for the elect , he dyed not onely in bonum eorum , for their good and profit , but loco & vice ominium , in their room and stead ; as when the ram was taken , isaac was spared , so christs death was in stead of ours ; god will not exact the debt twice , of us , and our surety : job 33. delivered him from going down into the pit , for i have found a ransome . the sinner must dye , or the surety ; now saith the lord , i accept of the death and passion of christ for this penitent man ; if we go downe to the pit , we go not down by way of vengeance , by christs death the merit of our sin is expiated , justice satisfied , gods wrath appeased , the law fulfilled , sin pardoned , and so the jawes of death are broken : death in its self is the sentence of the law , the fruit of sin , and the recompense of angry justice , and so it hath no more to doe with us , for god hath found a ransome . 2 you may look upon it as the act of a conquerour , christ foiled death in his own person , ever since he rifled the grave , death hath lost its retentive power ; act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loosing the pains , &c. t is an allusion to the throws of a travailing woman , the grave was in travail , till this precious burthen was egested , for he could not be holden of it , and over since the grave is a womb rather then a dungeon and pit of vengeance , * non vitam rapit sed refoomat , it doth not destroy life , but renew it ; in almost the same metaphor christ is called , col. 1. 18. the first born from the dead ; not that hee was the first that was raised from the dead , howbeit he was the first that arose , others were raised by the power of another , but christ arose by his own ; so he is called , 1 cor. 15 20. the first fruits from the dead as the offering of the first-fruits was a blessing to all the store , so christ dying and rising is a ground of conquest to all the elect ; christ before his death had beene combating with the powers of darknesse and all the subordinate instruments ; death was satans beast of prey , that was set upon him , but our lord foiled it in its own dungeon , the battail between christ and death was begun upon the crosse , he grappled with it there , and they went tugging and wrestling to the grave , christ like a prudent warriour carryed the war into his enemies countrey , and there got loose of the grasp of death , foiled it in its own territory , he arose and left death gasping behinde him , so that the quality of the grave is quite altered , before 't was a prison , satans dungeon , now 't is a chamber of repose , a bed of ease ever since christ slept there ; when the prophet speaketh of christs resurrection , he saith , isa . 53. 8. he shall be taken from prison and from judgement , by prison meaning the grave ; but speaking of the death of the faithfull , he saith , esai . 57. 2. they shall rest in their beds ; 't was for a while to christ a prison , that to us it might be a bed of ease . 2. the next question is , how far he hath delivered us from death ; we see the godly are obnoxious to the changes and decayes of nature , yea to the strokes of violence as well as others ; and how are we delivered ? i answer , 't is enough that the second death hath no power over us , rev. 20. 6. nothing to do with us . rom. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not one condemnation , &c. we may dye , but we shall not be damned ; and though we go to the grave , yet we are freed from hell : but this is not all , in the first death beleevers have a priviledge , they doe not dye as others doe . 1. the habitude and nature of it is changed , that which is poenall in death is now gone , 't is not a destruction but a delivery , beleevers have wrong thoughts of death ; we are delivered from it as 't is a punishment and a curse , now 't is a blessing , one of christs legacies of the church , all things are yours , death is yours , 1 cor. 3. 18. while death was in the devils hands it was an enemy , but 't is made a friend and a blessing in christ , a passage from the vale of tears to the kingdome of glory , the end of a mortall life , and the beginning of that which is immortall ; as haman to mordecai , it intended a mischief , but it proved a priviledge : to a wicked man it is properly an execution , but to the godly a dismission of their souls into the bosome of christ , luk. 2. 28. now lettest thou thy servant to depart in peace , they quietly send away their souls , but a wicked mans soul is taken away ; t is twice so expressed , luk. 12. 20. this night shall they take away thy soul from thee , and job 27. 8. when god taketh away his soul , &c. they would fain keep it longer , but god taketh it away whether they will or no ; a godly man resigneth and sendeth away his soul in peace , his life cannot be taken away , t is only yeelded up upon the call of providence ; and he dyeth not because he must dye , but because he would dye , he may dye sooner then he thought , but not sooner then he would , for when god willeth it , he submitteth . but to return ; the blessing of death lieth in 3 things . 1. the funerals of the godly are but the funerals of their sins , and frailties , and weaknesses : peccatum moritur , miseria moritur , homo non moritur , 't is not the man dyeth , but the sin , the misery dyeth : all other means and dispensations doe but weaken sin , but death destroyeth it ; when god justifieth , the damning power is gone , when god sanctifieth , the reigning power is gone , but when by death we come to be glorified , then the very beeing of it is gone : when the house was infected with leprosie , so as scraping would not serve the turn , it was to be digged down , we are so infected with sin that all other remedies are too weak , nothing but death will serve the turn : when ivy is gotten into a wall it cannot be wholly destroyed , till the wall it self be demolished ; cut off the stump , the body , the boughes , the branches , still there are some strings that are ready to sprowt again ; so t is here , originall sin cannot be destroyed , the constant groans of the faithfull are , * who shall deliver us from this body and masse of sin ? but now death is a sudden cure , sinne brought in death , and as it were in revenge , death destroyeth sin . 2. there is a way made for a present and compleat vmon of the soul with christ . phil. 1. 23. i desire to be dissolved and be with christ , we are loosed from the body and joined to christ , t is better a soul be separated from the body then absent from christ ; we have an union here but not a presence , now judge you which is better , to be present with the body , or to be present with the lord ? to have the company of the body , or the company of christ ? here the soul is inclosed and imprisoned as it were , but there thou hast the free enjoyment of christ , without the clog of an earthly estate : the soul as soon as it departs the body , goeth immediately to christ ; as when potiphars wife laid hold on josephs coat he escaped ; so you leave your upper garment in deaths hand , but the soul flyeth to god : the body came from adam and runneth in a fleshly channell , and what we had from adam , must for a while be mouldred to dust , to purge it from the impurity of the conveyance ; but the soul by a naturall right returneth to god that gave it , and by a speciall interest to christ that redeemed and sanctified it by his own spirit . 3. the body which seemeth most to suffer , hath much advantage : a shed is taken down to raise up a better structure , 't is sown a naturall body , 't is raised a spirituall body , &c. 1 cor. 15. 44. here 't is not capable of high injoyments , 't is humbled with diseases unfit for duties ; again , it 's sown'd corruptible body , 't is raised an incorruptible body , here 't is liable to changes , there it may live forever , without change and decay ; if we love long life , there is eternall life ; 't is carnall self-love that maketh us willing to abide in the flesh ; if we did but love our selves , but love our own flesh , we would not be afraid to dye ; for to dye , is to be perfected , to have body and soul free from sin and incorruption . 2. the hurt of it is prevented : as you are chosen and sanctified in christ jesus , it cannot hurt you , i say again death may kill you , but it cannot hurt you , it hath no power over the better part , like a serpent it feedeth only upon your dust ; nay , and for your bodies , that which dyeth as a creature , is sure to live as a member of christ ; the lord jesus is our head in the grave ; your bodies have a principle of life within them ; beleevers are raised by the spirit of holinesse , the same spirit that quickneth them now to the offices of grace , shall raise their mortall bodies . so rom. 8. 11. he shall quicken your mortal bodies by his spirit , that dwelleth in you : the holy ghost can never leave his old mansion and dwelling place : how many grounds of comfort have we against the mortality of the body ! christ is united to body and soul , and he will not let his mysticall body want one sinew or joynt ; in the account that he is to make to the father , he saith he is to lose nothing , joh. 6. 39. mark , he doth not say none , but nothing : christ will not lose a leg , or a piece of an ear : again , god is in covenant with body and soul , when you go down to the chambers of death , you may challenge him upon the charter of his own grace ; god is the god of abrahams dust , of a beleevers dust , though it be mingled with the remains of wicked men , yet christ will sever it : mat. 22. 32. christ proveth the resurrection of the body , by that argument , that god is the god of abraham , the god of isaac , and the god of jacob , the ground of the argument is , that god made his covenant not only with the souls of the patriarchs , but with their whole persons : again , christ hath purchased body and soul , so much is intimated in that place 1 cor. 6. 20. ye are bought with a price , therefore glorifie god in your bodies ; christ had payed price enough to get a title to body and soul , and therefore he will not lose one bit of his purchase ; the lord will call the grave to an account , where is the body of my abraham , my isaac , my jacob ? t is said , rev. 20. 13. the sea gave up her dead , and the grave gave up her dead , and hell gave up her dead : let me note that hell is there taken for the state of the departed , or else what 's the meaning of that passage that followeth afterward , and death and hell were cast into the lake that burneth , &c. well then , all the dead shall be cast up , as the whale cast up jonah , so the grave shall cast up her dead : the grave is but a chest wherein our bodies are kept safe till the day of christ ; and the key of this chest is not in the devils hands , but christs , see rev. 1. 18. i have the keys of death and hell ; when the body is laid up in the cold pit , 't is laid up for another day ; god hath an especiall care of our dust and remains , when our friends and neighbours have left is , christ leaveth it not , but keepeth it till the great and glorious day . 3. we are eased from the terrours and horrors of death : death is terrible , as t is a poenall and a naturall evill , as i distinguished before ; 1 as it is naturall evill , death in it selfe is the greatest of all evils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said an * heathen , which in jobs language may be rendred , the king of terrours , job 18. 14. we gush to see a serpent , much more the grim visage of death ; morall philosophy could never finde out a remedy against it ; heathens were either desperate , rash , stupid , or else they dissembled their gripes and fears ; but christ hath provided a remedy , he hath delivered us not only from the hurt of death , but the fear of death ; heb. 2. 14. to deliver them from the fear of death , that all their life time were subject to bondage : by his spirit hee filleth the soul with the hopes of a better life ; nature may shrink , when we see the pale horse of death approaching ; but we may rejoyce , when we consider its errand , 't is to carry us home : as when old jacob saw the chariots come from egypt , how did his heart leap within him , because he should see his son joseph ! death however we figure it with the pencill of fancy , is sent to carry us to heaven , to transport us to jesus christ : now who would bee afraid to be happy ? to be in the armes of our beloved jesus ? let them fear death , that know not a better life ; a christian knoweth that when he dyeth , he shall not perish , but have everlasting life , joh. 3. 17. the world may thrust you out , but you may see heaven alluring , ready to receive you , as stephen saw heaven opened , act. 7. latter end : there is an intellectuall vision , or perswasion of faith , which is common to all the saints ; though every one hath not such an extasie and sensible representation , as stephen had , yet usually in the hours of their departure , faith is mightily strengthned and acted so , that they are exempted from all fear and sorrow . 2. as 't is a poenall evill , 't is sad when death is sent in justice , and cloathed with wrath , and cometh in the quality of a curse , you know what was said before , the sting of death is sin , they dye indeed that dye in their sins , death is a black and gloomy day to them , they drop down like rotten fruit into the lake of fire : now christ hath taken away the sting , the dolours and horrours of it ; he hath taken away death as he hath taken away sin , he hath not cast it out , but cast it down , taken away the guilt and power of it , though not the beeing of sin ; so the hurt , the sting is gone , though not death it self : 't is like a serpent disarmed and unstinged , we may put it into our bosomes without danger : there are many accusations , by which satan is apt to perplex a dying soul , these make death terrible and full of horrours ; but they overcome by the bloud of the lamb , rev. 12. 11. and get the victory of these doubts and fears ; when sins are pardoned fears vanish ; luther said , feri domine , feri , absolutus sum a peccatis meis , strike lord , strike , my sinnes are pardoned . 4. 't will be utterly abolished at the last day . we scarce know now what christs purchase meaneth , till the day of judgement ; 't is said 1 cor. 15. 26. the last enemy that shall be destroyed is death , t is weakened now , but then it shall be abolished as to the elect : rev. 20. 14. and death and hell shall be cast into the lake of fire , this is the second death ; the dominion of death is reserved for hell , it must keep company with the damned , whilest you rejoyce with god : for the present t is continued out of dispensation , it doth service , to promote gods glory ; but then the wicked must share death and hell amongst them , and be kept under a dying life , or a living death : but * all tears shall be wiped from your eyes , death shall be no more , and you shall take the harps of god in your hands , and in an holy triumph say , o death , where is thy sting ? o grave , where is thy victory ? t is true we may say it , yea and sing it now in hope , as some birds sing in winter , but then we are properly said to triumph . application . to apply it now . use . 1 1. here is terrour for wicked men , you may think it strange , that i should draw terrour out of such a comfortable doctrine , but consider jesus christ hath conquered death for none but those that have an interest in him , others ( alas ! ) are under the full power of it ; for the present the case of wicked men is sad , in death 't will be worse , in hell 't will be worst of all . 1 't is sad for the present , there is a bondage upon your souls , not alwaies felt but soon awakened , you cannot think of death and hell without torment , the thought of it like belshazzers hand-writing against the wall , smiteth you with trembling , in the midst of all your cups and bravery ; a small thing will awaken a wicked mans conscience ; the fingers of a mans hand upon the wall : belshazzer seemed a jolly fellow : a brave spirit , sets light by the persian forces that were even at his door , but god soone taketh off the edge of his bravery ; and then his joints trembled , his knuckles smote one against another for fear ; if the lord will but whist to conscience , the bravest spirits are soon daunted , he needeth arm nothing against you but your own thoughts : certainly none but a childe of god can have a true and solid courage against death , you cannot suppose it without consternation , david said , psal . 23. 4. though i walk through the valley of the shadow of death , yet i will fear no evill , that 's a griesly , sad , dark place to walk in the very borders of death , side by side with terrours and destruction , yet there david would be confident : t is otherwise with wicked men , hereafter they would not live , and here they would not dye . 2. in death it will be worse , the nearer you draw to the everlasting estate , the more will conscience be opened , and scourge you with horrour and remorse , i confesse every wicked man doth not dye sensible , some are stupid and foolhardy , they may sacrifice a stout body to a stubborn minde : but at last they dye uncertain , doubtfull if not anxious , and full of horrour ; as adrian to his soul , o animula vagula , blandula , &c. oh poor soul whither doest thou now goe ? thou shall never sport it more , jest it more : or as he said , anxius vixi , dubius morior , heu quo vado ! i have lived doubtfully , and dye uncertainly , alas whither doe i go ! a man that leapeth in the dark near a deep gulfe knoweth not where his feet shall light , and this is the case of wicked men : but this is not all , usually their death is full of terrour ; things written with the juice of a lemmon , when they are brought to the fire are plain and legible ; so when wicked men are within the stench and smell of hell , they howl upon their beds , few or none are able to look death in the face with confidence . oh consider when you come to dye sin stareth in the face of conscience , and conscience remitteth you to the law , and the law bindeth you over to hell , and hell enlargeth her mouth to receive you ; what will you doe in such a case ? satan insulteth , your old tempter is become your new accuser , nay you are at oddes with your self , the body curseth the soul for an ill guide , and the soul curseth the body for a wicked instrument , 't is a sad parting when they can never expect to meet again , but in flames and torments , and therefore curse the memory of that day , when ever they were joyned together : a godly man can take fair leave of his body , farewell flesh , goe rest in hope , thou shalt one day awake out of the dust , and then i shall be satisfied with gods likenesse , i have a longing desire of thy reunion , we have lived together and glorified god together thus long , god will not suffer thee to see corruption , &c. 3 in hell t will be worst of all , envie will be a part of your torment as well as despair , luk. 16. 23. 't is said of the rich man , in hell he lifted up his eyes , and seeth . lazarus in abrahams bosome , and saith , i am tormented in this flame , 't will be an additionall torment , to compare the beleevers eternall happinesse with your own misery , they are in the presence of god , and his holy angels , you have no company but the devill , death , hell , and the damned , and are holden under the power of everlasting torments ; you would not live and cannot dye , when you have run through many thousands of years you cannot look for one minute of rest , conscience gnaweth more and more , you burn but consume not ; oh! * t is a dreadfull thing to fall into the hands of the living god , mark that attribute living god , we do not speak in the name of an idol that cannot avenge his quarrell upon you , or of a god that shall dye and suffer decay , but in the name of a living god , that liveth for ever to see vengeance executed upon his adversaries , there is no hope of release , as long as god is god , hell is hell. use . 2 2. it serveth to exhort us all to get an interest in this conquest of christ , every one is not fit to make use of christs victory over death , there are many things necessary to injoy the full comfort of it , i shall name them : 1. a care to get sinne pardoned ; all the power of the devill and death hangeth on sin , therefore see sinne buryed ere thou art buryed , or it will not be well with thee : there are two deep pits , wherein you may bury your sins , and you shall never hear of them any more , the ocean of divine mercy , and the grave of christ : see them buryed in the ocean of mercy , mich. 7. 18. thou wilt cast all their sins into the depths of the sea ; there is depth enough to bury them and drown them , that they may no more come into remembrance ; then there is the grave of christ , the merit of christ is a deep grave , deep enough wherein to bury all the sins of the world : buryed with him in baptisme , rom. 6. 3. otherwise , if this be not done , you will desire to be buryed eternally , and never to rise more : let me use one metaphor more in this matter , and it shall take its rise from that expression of the apostle , 2 cor. 5. 3. we shall be cloathed upon , saith he , if so be that we shall be not found altogether naked , t is the great fault of christians when they come to die , they are to seek of a shrowd , and are found altogether naked , 't is uncomely to see a man in his darknesse , you should bee wrapt in the winding sheet of christs righteousnesse , there is no shrowd like to that , come thus to the grave and the grave shall have no power over you : but to leave the metaphor , this must be your great work and care ( christians ) to reflect upon these things in the serious applications and discourses of faith , the infinite mercy of god , the abundant merit of christ , and the sufficiency of his righteousnesse for your acceptance with god. 2 doe not onely act faith , but strive after assurance of gods love to your souls . old simeon said , luk. 2. 29 , 30. mine eyes have seen thy salvation , now let me depart in peace ; he held the messiah not onely in his arms , but in his heart , and then he could comfortably dismisse his soul ; now let me dye , ( said jacob , when he had seen joseph ) , he can never dye too soon as for himself , his owne comfort and profit , that hath seen jesus , his death is not untimely and immature , by what stroke soever he be cut off ; whereas otherwise if you live an hundred yeares you dye too soon , if you dye before you have gotten an interest in christ , the sinner of an hundred years shall be accursed , old sinners that are left to be eaten out by their own rust , are chimneys long foul and come at last to be fired . 3 mortifie corruptions , sin must dye ere wee dye , he dyeth well whose sinnes are dead before him ; either sin must dye or the sinner , as the prophet said in another case , i say in this , thy life must goe for its life , you will find those sins mortall that are not mortified ; what should an unmortified man doe with heaven ? there are no sports nor carnall pleasures there , those blessed mansions seem to him but dark shades , and melancholy retirements : the apostle hath an expression , col 1. 12. he hath made us meet to be partakers of the inheritance of the saints in light , we are first made meet for heaven before we enter into it , we are weaned from the world before we leave it ; when men hang upon the world as long as they can , and when they can hang no longer , think then to make use of god , the lord will refuse them with disdain , * go to the gods which you have chosen , let the world now help you , and save you : in short , a mortified man is prepared and ready , he doth but wait for winde and tide , and falleth like a shock of corn in season . 4 an holy life and conversation ; men live as if they never thought to dye , and then dye as if they never thought to live ; the best way to dye well is to live well , they that are not ashamed to live , are not afraid to die ; balaam desired to dye the death of the righteous , but would not take pains to live a godly life ; every man cannot say , thanks be to god that giveth us victory through jesus christ , you can not dye in christ , unlesse you live in him , and in the power of his life advance towards heaven : oh labour to exercise your selves in these things , that you may be in a constant preparation ; you never enter into the combate of death but once , 't is impossible to mend oversights , either we are slain or saved eternally . now if you doe what i have here exhorted you to , you may wait till your change come ; and when it cometh , your last hour will prove your best . use . 3 3. it serveth to presse gods children to improve the comforts of christs victory , doe not let it goe out of your hands . 1 improve it for your friends that are departed in the lord ; our weeping puts some disparagement upon christs conquest , why should wee weep in the day of their preferment , in the day of their solemn espousals to jesus christ ? * in the primitive times at funerals they were wont to sing psalmes of thanksgiving , we should bring them as champions to the grave , as those that have passed the pikes , and finished their course , and kept the faith , and have conquered the world , and sin , and death , and danger : chrysostome in one of his homilies on the hebrews , speaketh of the ancient rites at funerals , of their hymnes , and psalmes , and praises , haec omnia sunt laetantium ( saith he ) all these signifie joy , and wilt thou weep , and sing a psalme of praise and triumph at the same time ? i confesse 't is said , act. 8. 2. that devout men carried stephen to his burial , and made great lamentation over him : 't is our losse when the church is bereaved of such excellent persons , there is cause of sorrow , but there should be a mixture , we should not mourn as those without hope , 1 thes . 4. 13. as christians must not rejoice without sorrow , so they must not be sorry without some mixture of joy ; let us declare that we hope for a resurrection , that we expect to meet our friends again in heaven , and when wee weep let it be like rain when the sun shineth , there should be somewhat of joy in our countenances as well as tears in our eyes . 2. improve it for your selves , and that , 1 in life time , that in your resolutions you may bee willing to dye ; many times we are like lot in sodome , or like the israelites in egypt , we could wish for canaan , but are loath to goe out of egypt , this argueth little faith . can we beleeve there is a heaven so excellent and glorious , and yet shun it ? can we hope for such an * incorruptible inheritance , and yet be afraid of it ? that we shall enter upon it too soon ? what prince would live uncrowned ? what heir would whine when hee is called to come and take the inheritance ? what thoughts have we of eternall life ? do we count it a priviledge , or a misery , and a burden ? and again , it argueth little love , can we pretend to love christ , and be shie of his company ! he should be unwilling to dye , * that is unwilling to goe to christ . and again , it argueth little judgement and consideration ; wherein is this life valuable ? the world is nothing else but a place of banishment , here is nothing but groaning , all the creatures join in consort with the heirs of promise , rom. 8. 23. what do you see in the world , or in the present life to make you in love with it ? are you not weary of misery and sin ? the longer thou livest , thou sinnest the more , certainly thou hast provoked god long enough already , 't is high time to breath after a better estate ; and thou hast had taste enough of the worlds misery and deceit , and of the frailties and weaknesses of the body , a longer life would be but a longer sicknesse ; what 's the matter , that we are so loath to let goe our hold of present things ? if it be not want of faith or want of love to christ , or too much love of the world , certainly it must be fear of death , & what a baseness & lowness of spirit is this ? to fear an enemy so often vanquished by christ and his saints ? if you be at this pass , i have preached al this while in vain , & the victory of christ , which i have discoursed of is to little purpose ; oh consider , generous heathens may shame you , you make all the provision of christ in the gospell , to be of lesse effect then meer morall principles . 2. especially improve this in the very season and hour of death ; the great goliah is now faln , and you may come forth and * look upon the carkasse ; death its self that startleth the creature , and seemeth to be the great check and prejudice of christian hopes , is vanquished by christ , therefore in the very season when it seemeth to prevail over you , apply the victory , and say , thanks be to god , &c. when the pangs come upon you , remember this is deaths last pull and assault , you may bear with it , it shall molest * you no more , as moses said , the egyptians which yee have seen to day , yee shall see them no more again for ever , so you shall feel these things no more , in heaven there are no groans , nor tears , nor sorrows , have but a little patience , and assoon as the last gasp is over , the soul shall be carryed by angels to christ , and by christ to god : beleevers have the same entertainment that christ had , he was carryed into heaven by angels , dan. 7. 13. they brought him to the ancient of dayes , and so we are carryed by angels into abrahams bosome , luk. 16. 22. they have a train to accompany them into heaven , as their friends accompany their bodies to the grave ; and as christ was welcomed into heaven with acclamations , and god saith , * sit down at my right hand , and * aske of me and i will give thee , &c. so are beleevers welcomed , well done good and faithfull servant , enter into thy masters joy . what remaineth then , but that we dye by faith as well as live by faith , but that we welcome death with confidence , and breath out our souls in triumph ? moses when he took up the serpent in his hand , 't was but a rod , death thus welcomed and entertained by faith will prove at most but a correction , yea rather a blessing of the covenant , a means of passage into glory . one thing i had almost forgotten , to presse you to thankfulnesse to christ : oh blesse your redeemer , that hath delivered you from the fear of death , admire his love and condescension , that he should come down from heaven and substitute himself into our room and place , and take the horrours of death into his own soul ; 't is said , mat. 20 : 28. the son of man came not to be ministred unto , but to minister and to give his life a ransome for many ; christ was a prince by birth , heir of all things , yet he came not in the pomp and equipage of a prince , if he had come in state to visit us , and to deliver comfort to us by word of mouth , it had been much ; but christ came not in this way , not in the pomp of a prince , but the form of a servant to minister to our necessities , and that in the highest way of self-deniall , he gave his life as a ransome for many ; other princes are lavish of their subjects bloud , and care not how many lay down their lives for them , many give their lives as a ransome for the prince , but here 't is quite otherwise , this prince layeth down his life to redeem the subjects , and he suffered death that it might not bee terrible and destructive to us , oh blessed be the lord jesus christ for this love for evermore . some may expect , that i should speak something concerning the servant of god , our dear brother now departed , but i need not say any more , then what i have spoken already ; all along the discourse , i have indeed spoken of him , and that in the judgement of your consciences , the duties which i pressed upon you , he performed , the comforts which i have propounded to you , he enjoyed . i shall not make any particular rehearsall of the passages of his exemplary life , i judge it not convenient ; only to you of this place i may take liberty to commend his doctrine , and intreat you to be carefull of those precious truths which he sowed among you , whilest the lord used him here as a skilfull seeds man : god looketh for some increase , and taketh speciall notice of the time , that you have enjoyed his labours , there is an exact account kept in heaven , in that parable , these three years came i seeking fruit , luk. 13. 7. probably the three years of christs ministery are intended , for then he was entring upon his last half year , god reckoneth how many yeares , how many moneths your minister hath been with you , and accordingly doth expect fruit : your pastour a little before his suffering , professed high and worthy thoughts of you , let him not be deceived ; 't will be sad for you in that great day of separation , that when he expecteth to finde you among the sheep , and to be his crown and rejoicing , he should see you among the goats ; he will know you there , memory in heaven is not abolished , but parfected . i say he will know you , though without any lessening of his own happinesse , or repining at gods rightous judgements . finis . an alphabeticall table . a. afflictions sweetned by christ , 75 , 76 atheist in practise ; and judgement , 238 grounds of atheisme , 239 discoveries of a practicall atheist , 243. 246 b. backsliders have no interest in christ , 43 baseness of a man without christ , 23 , 61 beggerlinesse of a man without christ , 26 a beleever hath all things , equivalently ; conditionally ; finally , and in heritively , 65 blessings turn curses without an interest in christ , 55 blindnesse of a man without christ , 28 c. carist ; how a man may be said to be in christ , and out of christ , 18 what it is to be without christ , 19 the properties of a man without christ , 22 characters of a man without christ , 34 the misery of a man without christ , 50. 101 christ is to the soul , as the sun to the earth , 60 the benefits derived from christ , 67 all that christ hath is a beleevers , 71 and all that a beleever hath , is christ's 73 characters of a mans interest in christ , 85 christ precious to a beleever . 97 church compared to a commonwealth , 103 wherein they differ , 107 necessity of church government , 109 necessity of church union , 110 a great misery to be a stranger to the church of god , 113 a wicked man in the church , like a wen in the body , or a woodden leg , 115 comfort . vid. joy. no comfort without christ , 61. 75 common-prayer-book , an abstract of the popish masse , 207 three sentences of scripture misinterpreted therein , 206. 208. 210 contentation only in christ , 98 covenant , and promise , how they differ , 118 divers administrations thereof , 119 covenant of grace , what , 121 how you may know whether you be within this covenant , 123 the difference in being under a covenant of works , and a covenant of grace , 126 the misery of strangers to the covenant of grace , 135 characters of a man under the covenant of grace , 152. 157 the great condescension of god to make a covenant with man , 161 d. dead ; a christlesse man is a dead man , 31 death as a marriage day . 8 deformity of a man without christ , 29. 62 duties accepted for the persons sake under the covenant of grace , 131 142. 145. 163. 204 performance of duties a sandie foundation , and a rotten prop of hopes for heaven ; 177. 202 f. for bearance of god breeds atheism , 239. 250 g. god dreadful to apprehension without christ , 55. 77 god to be our god , what it notes ; 152 and what a great happinesse it imports , 161 to be without god what , vide atheist . 234 characters of those that are without any real propriety in god , 265 , 269 our interest in god is to be proved ; 274 and improved , 277 growth in grace proceeds from christ , 60. 91 h. hope of the wicked , vain , 166 , 173 reasons why an unregenerate man is without hope ; 167 the nature of true hope , 170 characters if an ungrounded and presumptuous hope , 175 a true hope hath a purifying , pacifying , painfull property with it , 179 the false props of awicked mans hope 181. 186. 197. 201. 206. 214. 217 differences between a well-grounded , and a presumptuous hope , 221 the misery of presumptuous hopes , 227 the same certainty , excellency , efficacy , difficulty in hope , that is in faith , 230 , 231 humility how improved , 12 , 13 the badge of christianity , 91 , 92 i. ignorance , what properties it must have to demonstrate thy want of interest in god , 267 joy ; the fountain of it , christ , 29. 61 k. knowledg of christ , spirituall ; experimentall ; affective ; appropriating ; practicall . 20 , 21. 269 a man may have an interest in christ and yet not know it , 47 he knowes most that does most , 267 l. liturgie , v. common-prayer-book love of christ demonstrates interest in christ , 37 the object of love , the people of god , 272 m. mercy of god in generall , no good prop of hope , 193 misery of a christlesse man , 51. &c. mortification of lusts , a sign that we belong to christ , 36 , 37. 88 n. newnesse of life declares an interest in christ , 90 white garments a type of thereof , 95 p. prayer ; the neglect thereof atheisme , 244 presumption of the wicked , 172 how it differs from the hope of the godly , 221 presumption begets , frustration ; vexation ; and damnation ; 228 pride , a ground of atheism , 242 promise . vide covenant . covenants of promise , what , 117 the promise of god in christ , the main pillar of hope , 178 promises convey no comfort without christ , 212 every promise hath some condition annext to it , 213 r. remembrance of our sinfulnesse before conversion works in us an admiration of gods grace and mercy , 9 earnest contention to excell in grace , 10 compassion to the unconverted , 11 humility , 12 watchfulnesse over our wayes , 14 s. salvation by christ alone , 99 sanctification , a blessing of the new covenant , 154 scripture ; questioning the authority thereof makes atheists , 241 sins before conversion to be called to minde , 5 but not with complacency of spirit , 6 or stupidity of heart , 7 or despondency of minde . 8 reasons thereof , 9 the dominion of sin taken away , but not the life , 36 the dangers and aggravations of small sins , 182. 184 sins of the godly , no ground of hope to the wicked , 188 the same for the matter , but not for the manner , 188. 191 slavery of a man without christ , 24 spirit of christ , his threefold operation upon the heart , 35. 96 strength to perform any duty ; to exercise any grace ; to subdue any lust ; to resist any temptation ; to bear any affliction ; derived only from christ , 58. 59 u. unregenerate ; every unregenerate man is without christ , 17 and an atheist , 237 finis . notes, typically marginal, from the original text notes for div a49252-e260 p●ss●lli epigram . in vita gregor . nazianzeni . notes for div a49252-e540 ezek. 23. 19 , 21. 1 tim. 1. 13. act. 26. 10 , 11. tit. 3. 2 , 3. ezek. 16. 3 , 4 , 5. ezek. 20. 43. ephes . 5. 8. ephes . 1. 4. tit. 1. 16. eight properties of a man without christ . isa . 64. 6. joh. 8. 36. 1. joh. 8. 34. 2 pet. 2. 19. 2 tim. 2. rev. 18. 13. rev. 4. 17. joh. 6. 55. gen. 27. 4. rev. 3. 17. ephes . 5. 8. joh. 3. 19. ezek. 16. 3 , 4 , &c. job 20 22 ioh. 5. 12. ephes . 2. 1. col. 3. 3. ioh. 3. 18. seven characters of a man without christ rom 8. 9 gal. 5 24. dan. 7. 12. gal. 5. 24. ioh. 14. 24. ioh. 8. 54 , 55. 2 pet. 3. 5. iob 21. 14. psal . 82. 5. joh. 8 47. ioh. 9. 16. 1 ioh. 5. 18. 1 joh. 5. 19 2 ioh. v. 9. 2 cor. 5. 17. joh. 20. 13 joh. 14. 4. 2 tim. 2. 19. 1. joh. 25 5. 2 cor. 3. 5. 1. rom. 8. 26. gal. 2. 20. 4. ephes . 6. 10. phil. 2. 21. rev. 3. 17. ezek. 16. 14. 2 cor. 6. 10. cant. 5. 1. 1 cor. 3. 22. psal . 84. 11. seven benefits which the faithfull have by christ . 1 cor. 3. 22. psal . 2. 8. rom. 14 8. joh. 14. 8. 1 cor. 1. 30. ioh. 1. 14. ioh. 14. 27. esa . 53. 6. 2 cor. 5. 21. act. 9. 4. 1 cor 6. 19 , 20. ex. 15. 25. iudg. 14. 2 king. 3. 14. ephes . 1. 6. rom. 8. 10 ioh. 17. 23 , 24. vers . 20. 2 cor. 10. 7. rev. 3. 17. joh. 12. twelve characters of a mans interest in christ . phil. 3. 8. 9. 1 cor. 4. 4. luk. 16. 15. 1 joh. 2. 5. 2 sam. 3. 1. 1 ioh. 5. 18 , 19 , 20. 1 ioh. 3. 6 2 cor. 5. 17. joh. 15. 5. 1 ioh. 2. 6. 1 ioh. 4. 13. eccles . 1. 8. gen. 43. 5. joh. 17. 12. 1 cor. 12. 8 , 9 , 10. revel . 22. 18 , 19. rom. 7. 14 psal . 11. 3. mat. 12. 25 1 pet. 2. 2 pet. 2. 13 1 joh. gen. 3. 15. heb. 3. gal. 5. 4. the great happinesse in being under a covenant of grace . psal . 89. 31 , 32 , 33. psal . 11. 5. the misery of being strangers to the covenant of grace . isa . 1. 16. ezek. 36. 25 , 2 cor. 5. 10. exod. 34. 6 , 7. ezek. 36. v. 25 , 26. 27 , 28. ver . 29 , 30. v. 10 , 11. heb. 11. 4. prov. 15. 8. jer 31. 11 , 12. deut. 29 10 , 11 , 12. rom. 9. 4 , 5. vers . 8. zach. 13. 8 , 9. joh. 8. 33. 30. 41. three characters of a mans interest in the covenant of grace . ezek. 36. 26 , 27. ier. 31. 34. amos 5. 12 , 15. act. 3. 25 , 26. psal . 50. 16. 1 cor. 6. 20. 2 cor. 7. 1. esai . 55. 3. act. 27. 20. tit. 2. 2. 1 tit. 2. heb. 11. 1. joh 8. 13. prov. 10. 20. prov. 14. 16. psal . 36. ●2 . job 21. 23. prov 11. 7. 1 pet. 3. 15. deut. 29. 15. esa . 57. 10. psal . 36. 1 , 2. psal . 119. 155. 1 pet. 3. 15. mat. 7. ult . luk. 13. 26. 1 joh. 3. 14. rom. 15. 13. 2. heb. 16. 19. quest . 3. answ . five false props of a wicked mans hope . luk. 18. 11. phil. 3. 6. mat. 19. 18 , 19 , 20. 1 cor. 10. 11. 1. tim. 1. 16. gen. 9. psal . 36. 4. psal . 38. psal . 39. lev. 13 4. luk. 1. 50. object . answ . 1. isa . 58. 2 , 3. zach. 8. 19. psal . 105. 9 gen. 4. heb. 11. 1 king. 18. 25. prov. 15. 8. ezek. 18. prov. 24. 16. job 5. 19. 2 cor. 5. 14 , 15. mat. 18. 11. luk. 19. 10. gen. 17. 1. 2 cor. 6. 16 , 18. 2 cor. 7. 1. heb. 5. 9. mat. 11. 28. answ . 1. answ . 1. psal . 37. 37. esa . 57 41. col. 1. 23. rom. 15. 4 psal . 119. 49. 1 tim. 1. 1. psal . 147. 11. psal 33. 18. psal . 119. 81. rom. 5. 2 , 3. psal . 119. 166. psal . 37. 3. 1 joh. 3. 3. esai . 51. 10. deut. 59. 18. rom. 5. 4. col. 1. 5. jer. 17. 17. psal . 71. 5. job 8. 13. prov. 14. 32. heb. 16. 11. rom. 15. 5. luk. 13. 28. act. 15. 9. 1 joh. 3. 3. act. 17. 27. mic. 4. 5. psal . 81. 11 psal . 14. 1. foure grounds of atheism . eccles . 8. 11. psal . 50. 21 rom. 2. 4. eccles . 8. 12. rom. 2. 24 1 pet. 3. 4. exod. 5. 2. dan. 3. 15. thirteen characters of an atheist . psal . 14. 1. iob 22. 12 , 13 , 14. job 24 , 13 , 15 , 17. gen. 39. 9. cant. 2. 14 mat 26. 39. luk. 22. 41. mar. 14. 35. ioh. 17. act. 24. 25. eph. 15. 5. job 31. 24. vers . 28. iosh . 24. 25 , 26. gen. 42. 21. iob 13. 26. psal . 25. 7 1 king. 18. 21. heb. 2. 18. zach. 13. 8 , 9. jer. 3. 4 , 5. psal . 14. 1. seven characters of those men that have no reall propriety in god. 2 chr. 15. 3. ioh. 8. 54 , 55. 1. ioh. 8. 55. object . answ . prov. 30. 23. psal . 111. 10. ier. 22. 16. hos . 8. 2. iob 21. 14. ioh. 8. 47. 1 ioh. 4. 6. ioh. 8. 49. 50. 1 joh. 3. 10. use heb. 11. 16. three discoveries of our interest in god. 2 cor. 6. 18. ier. 3 25. dan. 9 5. notes for div a49252-e33730 a view of the context . * pareus in locum . * heb. 10. 33. diyision of the text. * iosh . 10. 24. * gen. 3. 15. * mat. 20. 28. 1 tim. 2. 6. iob 33. 24. * prudentius . * rom. 7. 23. * aristotle . * rev. 7. 17. * heb. 10. 33. * judg. 10. 14. * kinet cathol . orthed . ques . 40. primae ●●●is . * 1 pet. 3. 14. * illius est nolle mori , qui nolit 〈◊〉 ad christum-aug . * isai . 66. 24. * exod. 14. 13. * psa . 110. * 1. psal . 2. 8 the living temple, or, a designed improvement of that notion that a good man is the temple of god by john howe ... howe, john, 1630-1705. 1675 approx. 444 kb of xml-encoded text transcribed from 146 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44683 wing h3032 estc r4554 12895792 ocm 12895792 95182 this keyboarded and encoded edition of the work 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(eebo-tcp ; phase 1, no. a44683) transcribed from: (early english books online ; image set 95182) images scanned from microfilm: (early english books, 1641-1700 ; 384:13) the living temple, or, a designed improvement of that notion that a good man is the temple of god by john howe ... howe, john, 1630-1705. [5], 287 p. printed for john starkey ..., london : 1675. "a second part of the living temple" was published in 1702. cf. dnb. reproduction of original in british library. marginal notes. 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 man (christian theology) -early works to 1800. christian life -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the living temple , or , a designed improvement of that notion , that a good man is the temple of god. by john howe , m. a. sometime fellow of m. c. oxon. london : printed for john starkey at the miter in fleetstreet , near temple-bar , mdclxxv . this discourse ; that being the atheism most in fashion . nor is any thing more pertinent to the design of the discourse intended concerning gods temple ; which importing worship to be done to him , requires first a steady belief that he is . and surely the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] inscribed of old , as plutarch tells us , on the delphick temple ; signifying ( as , after divers other conjectures , be concludes it to do ) thou dost exist , is an inscription , much more fitly set in view , at our entrance into the temple of the living god , whose name is i am. amidst the pleasant entertainments of which temple ( made more intimate to you than humane discourse can make it ) may you spend many happy days in this world , as a preparative , and introduction to an happier eternity in the other . whereto he is under many and deep obligations , by any means , to contribute to his uttermost , who must ( especially in the offices relating to this temple ) profess himself , my honoured lord , your lordships most humbly devoted servant john howe . the living temple , or the notion improved , that a good man is the temple of god. part i. chap. i. this notion common . authorities needless . insignificant with the atheistical . who have made it more necessary to defend religion , and a temple in general than this or that . better defended against them by practice and use than argument . whereof they are uncapable . often disputes of its principles not necessary to the practice of religion . some consideration of those supposed in the general notion of a temple , pertinent ( however ) to this discourse . it is so well known that this notion hath long obtain'd in the world , that we need not quote sayings to avouch it ; wherewith not the sacred writings only , but others , even of pagans themselves , would plentifully furnish us . but as authorities are , in a plain case , needless to unprejudic'd minds ; so will they be useless to the prejudic'd , be the case never so plain . nor is any prejudice deeper , or less vincible than that of profane minds against religion . with such , it would , in the present argument , signifie little to tell them what hath been said or thought before by any others . not because it is their general course to be so very circumspect and wary , as never to approve or assent to any thing , unless upon the clearest and most convincing demonstration : but from their peculiar dislike of those things only , that are of this special import and tendency . discourse to them what you will of a temple , and it will be nauseous and unsavoury : not as being cross to their reason ( which they are as little curious to gratifie as any other sort of men ) but to their ill humour , and the disaffected temper of their mind ; whence also ( though they cannot soon or easily get that mastery over their understandings herein , yet because they would fain have it so ) they do what they can to believe religion nothing else but the effect of timerous fancy , and a temple , consequently , one of the most idle impertinencies in the world . to these , the discussion of the notion we have proposed to consider , will be thought a beating the air , an endeavour to give consistency to a shadow : and if their reason and power could as well serve their purpose as their anger and scorn , they would soon tear up the holy ground on which a temple is set , and wholly subvert the sacred frame . i speak of such as deny the existence of the ever blessed deity ; or ( if they are not arrived to that express and formed mis-belief ) whose hearts are enclined , and ready to determine , even against their mis-giving and more suspicious minds , there is no god. who , if they cannot as yet believe , do wish there were none : and so strongly as in a great degree to prepare them for that belief . that would fain banish him not only out of all their thoughts , but the world too . and to whom it is so far from being a grateful sound , that the tabernacle of god is with men on earth , that they grudge to allow him a place in heaven . at least if they are willing to admit the existence of any god at all , do say to him , depart from us ; and would have him so confined to heaven , that he and they may have nothing to do with one another . and do therefore rack their impious wits to serve their hypothesis either way ; that under its protection they may securely indulge themselves in a course upon which they find the apprehension of a god interesting himself in humane affairs , would have a very unfavourable and threatning aspect . they are therefore constrained to take great pains with themselves , to discipline and chastise their minds and understandings to that tameness and patience , as contentedly to suffer the razing out of their most natural impressions and sentiments . and they reckon they have arrived to a very heroical perfection , when they can pass a scoff upon any thing that carries the least signification with it of the fear of god ; and can be able to laugh at the weak and squeamish folly of those softer and effeminate minds , that will trouble themselves with any thoughts or cares how to please and propitiate a deity : and doubt not but they have made all safe , and effectually done their business when they have learned to put the ignominious titles of frenzy and folly upon devotion in whatsoever dress , or garb ; to cry canting to any serious mention of the name of god , and break a bold adventurous jeast upon any the most sacred mysteries , or decent and awful solemnities of religion . these content not themselves to encounter this or that sect , but mankind ; and reckon it too mean and inglorious an atchievement to overturn one sort of temple or another ; but would down with them all even to the ground . and they are in reason and justice to pardon the emulation which they provoke of vying with them as to the universality of their design ; and not regret it if they find there be any that think it their duty to wave a while serving the temple of this or that party , as less considerable , to defend that one wherein all men have a common interest and concernment . since matters are brought to that exigency and hazard , that it seems less necessary to contend about this or that mode of religion , as whether there ought to be any at all . what was said of a former age could never better agree to any than our own , that none was ever more fruitful of religions and barren of religion or true piety . it concerns us to consider whether the fertility of those many doth not as well cause as accompany a barrenness in this one . and ( since the iniquity of the world hath made that too suitable , which were otherwise unseemly in it self , to speak of a temple as a fortified place , whose own sacredness ought ever to have been its sufficient fortification ) it is time to be aware , lest our forgetful heat and zeal in the defence of this or that out-work , do expose ( not to say betray ) the main fortress to assault and danger . whilst it hath long been by this means , a neglected forsaken thing ; and is more decayed by vacancy and disuse , than it could ever have been by the most forcible battery ; so as even to promise the rude assailant an easie victory . who fears to insult over an empty dispirited dead religion ! which alive and shining in its native glory ( as that temple doth which is compacted of lively stones united to the living corner stone ) bears with it a magnificence and state that would check a profane look , and dazle the presumptuous eye that durst venture to glance at it obliquely , or with disrespect . the temple of the living god , manifestly animated by his vital presence , would not only dismay opposition , but command veneration also : and be its own both ornament and defence . nor can it be destitute of that presence , if we our selves render it not inhospitable , and make not its proper inhabitant become a stranger at home . if we preserve in our selves a capacity of the divine presence , and keep the temple of god in a posture fit to receive him ; he would then no more forsake it , than the soul , a sound , and healthy body , not violated in any vital part : but if he forsake it once , it then becomes an exposed and despised thing . and as the most impotent inconsiderable enemy can securely trample on the dead body of the greatest heroe , that alive carried awfulness and terror in his looks : so is the weak spirited atheist become as bold now as he was willing , before , to make rude attempts upon the temple of god , when he hath been provoked to leave it , who is its life , strength , and glory . therefore as they who will not be treacherous to the interest of god and man , must own an obligation and necessity to apply themselves to the serious endeavour of restoring the life and honour of religion . so will the case it self be sound to point out to us the proper course in order hereto . that is , that it must rather be endeavoured by practice than by disputation . by contending , every one with himself , to excite the love of god in his own breast ; rather than with the profane adversary to kindle his anger ; more aiming to foment and cherish the domestick continual fire of god's temple and altar , than transmit a flame into the enemies camp. for what can this signifie ? and it seldom fails to be the event of disputing against prejudice ( especially of disputing for the sum of religion at once against the pre-possession of a sensual prophane temper , and a violent inclination and resolvedness to be wicked ) to beget more wrath than conviction , and sooner to incense the impatient wretch than enlighten him . and by how much the more cogent and enforcing reasonings are used , and the less is left the confounded bafled creature to say , on behalf of a cause so equally deplorate and vile : the more he finds himself concern'd to fortifie his obstinate will , and supply his want of reason with resolution . to find out the most expedite ways of diverting from what he hath no mind to consider . to entertain himself with the most stupifying pleasures ( that must serve the same turn that opium is wont to do in the case of broken unquiet sleep ) or whatsoever may most effectually serve to mortifie any divine principle , and destroy all sense of god out of his soul. and how grateful herein , and meritorious often are the assistent railleries of servile ( and it may be mercenary ) wits ? how highly shall he oblige them , that can furnish out a libel against religion , and help them with more artificial spight to blaspheme what they cannot disprove . and now shall the scurrilous pasquil , and a few bottles , work a more effectual confutation of religion , than all the reason and argument in the world shall be able to countervail . this proves too often the unhappy issue of mis-applying what is most excellent in its own kind and place to improper and uncapable subjects . and who sees not this to be the case with the modern atheist , who hath been pursu'd with that strength and vigour of argument even in our own days , that would have baffled persons , of any other temper than their own , into shame and silence ? and so as no other support hath been left to irreligion , than a sensless stupidity , an obstinate resolvedness not to consider , a faculty to stifle an argument with a jeast , to charm their reason by sensual softnesses into a dead sleep ; with a strict and circumspect care that it may never a wake into any exercise above the condition of doz'd and half-witted persons ; or if it do , by the next debauch presently to lay it fast again . so that the very principle fails in this sort of men , whereto in reasoning we should appeal and apply our selves . and it were almost the same thing to offer arguments to the sensless images or forsaken carkasses of men . it belongs to the grandeur of religion to neglect the impotent assaults of these men : as it is a piece of glory , and bespeaks a worthy persons right understanding and just value of himself , to disdain the combat with an incompetent or a foiled enemy . it is becoming and seemly that the grand ancient and received truth which tends to , and is the reason of the godly life , do sometimes keep state ; and no more descend to perpetual repeated janglings with every scurrilous and impertinent trifler , than a great and redoubted prince would think it fit to dispute the rights of his crown with a drunken distracted fool or a mad-man . men of atheistical perswasions having abandon'd their reason , need what will more powerfully strike their sense : storms and whirlwinds , flames and thunderbolts ; things not so apt immediately to work upon their understanding as their fear , and that will astonish that they may convince : that the great god make himself known by the judgments which he executes . stripes are for the back of fools ( as they are justly stiled that say in their hearts there is no god : ) but if it may be hoped any gentler method may prove effectual with any of them , we are rather to expect the good effect , from the steady uniform course of their actions and conversation , who profess reverence and devotedness to an eternal being : and the correspondence of their way to their avow'd principle , that acts them on agreeably to it self , and may also incur the sense of the beholder , and gradually invite and draw his observation ; than from the most severe and necessitating argumentation , that exacts a suddain assent . at least in a matter of so clear and commanding evidence , reasoning many times looks like trifling ; and out of an hearty concernedness and jealousie for the honour of religion , one would rather it should march on , with an heroical neglect of bold and malapert cavillers : and only demonstrate and recommend it self , by its own vigorous , comely , coherent course , than make it self cheap by discussing at every turn its principles . as that philosopher who thought it the fittest way to confute the sophisms against motion , only by walking . but we have nothing so considerable objected against practical religion as well as to deserve the name of a sophism : ( at least no sophism so perplexing in the case of religious as of natural motion ) jeers and sarcasms are the most weighty convincing arguments . and let the deplorate crew mock on : there are those in the world that will think they have , however , reason enough to persist in the way of godliness : and that have already laid the foundation of that reverence which they bear to a deity , more strongly , than to be shaken , and beaten off from it by a jest . and therefore will not think it necessary to have the principles of their religion vindicated afresh every time they are called to the practice of it . for surely they would be religious upon very uncertain terms , that will think themselves concern'd to suspend or discontinue their conrse , as oft as they are encountred in it , with a wry mouth , or a distorted look ; or that are apt to be put out of conceit with their religion by the laughter of a fool : or by their cavils and taunts against the rules and principles of it , whom only their own sensual temper , and impatience of serious thoughts have made willing to have them false . that any indeed should commence religious , and persist with blind zeal in this or that discriminating profession without ever considering why they should do so ; is unmanly and absurd : especially when a gross ignorance of the true reasons and grounds of religion shall be shadowed over with a pretended awe and scrupulousness to enquire about things so sacred . and an inquisitive temper shall have an ill character put upon it , as if rational and profane were words of the same signification . or as if reason and judgment were utterly execrated , and an unaccountable enthusiastick fury baptiz'd and hallowed the only principle of religion . but when the matter hath undergone already a severe inquisition , and been searcht to the bottom ; principles havebeen examined , the strength and firmness hath been tried of its deepest and most fundamental grounds , and an approving judgment been past in the case , and a resolutïon thereupon taken up of a suitable and correspondent practice . after all this it were a vain and unwarrantable curiosity , to be perpetually perplexing ones easie path , with new and suspicious researches into the most acknowledg'd things . nor were this course a little prejudicial to the design and end of religion ( if we will allow it any at all ) the refining of our minds , and the fitting us for an happy eternity : for when shall that building be finish'd , the foundations whereof must be every day torn up anew , upon pretence of further caution , and for more diligent search ? or when will he reach his journeys end that is continually vex'd ( and often occasion'd to go back from whence he came ) by causless anxieties about his way ; and whether ever he began a right course yea or no ? many go securely on in a course most ignominiously wicked and vile , without ever debating the matter with themselves , or enquiring if there be any rational principle to justifie or bear them out . much more may they with a chearful confidence persist in their well-chosen way ; that have once setled their resolutions about it , upon firm and assured grounds and principles , without running over the same course of reasonings with themselves , in reference to each single devotional act ; or thinking it necessary every time they are to pray , to have it prov'd to them there is a god. and because yet many of these do need excitation , and though they are not destitute of pious sentiments and inclinations , and have somewhat in them of the ancient foundations and frame of a temple , have yet by neglect suffered it to grow into decay : it is therefore the principal intendment of this discourse , not to assert the principles of religion against those with whom they have no place , but to propound what may some way tend to reinforce and strengthen them where they visibly languish ; and awaken such as profess a devotedness to god to the speedy and vigorous endeavour of repairing the ruines of his temple in their own breasts . that they may thence hold forth a visible representation of an in-dwelling deity , in effects and actions of life worthy of such a presence , and render his enshrined glory transparent to the view and conviction of the irreligious and profane . which hath more of hope in it , and is likely to be to better purpose , than disputing with them that more know how to jest than reason ; and better understand the relishes of meat and drink , than the strength of an argument . but though it would be both an ungrateful and insignificant labour , and as talking to the wind , to discourse of religion with persons that have abjur'd all seriousness , and that cannot endure to think : and would be like fighting with a storm , to contend against the blasphemy and outrage of insolent mockers at whatever is sacred and divine ; and were too much a debasing of religion to retort sarcasms , with men not capable of being talkt with in any other than such ( that is , their own ) language . yet it wants neither its use nor pleasure , to the most composed minds , and that are most exempt from wavering herein , to view the frame of their religion , as it aptly , and even naturally , rises and grows up from its very foundations . to contemplate its first principles , which they may in the mean time find no present cause or inclination to dispute . they will know how to consider its most fundamental grounds , not with doubt or suspicion , but with admiration and delight ; and can with a calm and silent pleasure , enjoy the repose and rest of a quiet and well-assured mind . rejoycing and contented to know to themselves ( when others refuse to partake with them in this joy ) and feel all firm and stable under them , whereupon either the practice or the hopes of their religion do depend . and there may be also many others of good and pious inclinations , that have never yet apply'd themselves to consider the principal and most fundamental grounds of religion , so as to be able to give or discern any tolerable reason of them . for either the sluggishness of their own temper may have indisposed them to any more painful and laborious exercise of their minds , and made them be content with the easier course of taking every thing upon trust , and imitating the example of others ; or they have been unhappily mis-informed that it consists not with the reverence due to religion to search into the grounds of it . yea and may have laid this for one of its main grounds that no exercise of reason may have any place about it . or perhaps having never tried , they apprehend a greater difficulty in coming to a clear and certain resolution herein , than indeed there is . now such need to be excited to set their own thoughts a work this way , and to be assisted herein . they should therefore consider who gave them the understandings which they fear to use ? and can they use them to better purpose or with more gratitude to him who made them intelligent , and not brute creatures , than in labouring to know , that they may also by a reasonable service , worship and adore their maker ? are they not to use their very senses about the matters of religion ? for the invisible things of god , even his eternal power and godhead are clearly seen , &c. and their faith comes by hearing . but what ? are these more sacred and divine , and more akin to religion than their reason and judgment : without which also their sense can he of no use to them herein ? or is it the best way of making use of what god hath revealed of himself , by whatsoever means , not to understand what he hath revealed ? it is most true indeed , that when we once come clearly to be informed that god hath revealed this on that thing , we are then readily to subject ( and not oppose ) our feeble reasonings to his plain revelation . and it were a most insolent and uncreaturely arrogance , to contend or not yield him the cause , though things have to us seemed otherwise . but it were as inexcusable negligence , not to make use of our understandings to the best advantage ; that we may both know that such a revelation is divine , and what it signifies after we know whence it is . and any one that considers , will soon see it were very unseasonable , at least , to alledge the written divine revelation , as the ground of his religion , till he have gone lower , and foreknown some things ( by and by to be insisted on ) as preparatory and fundamental to the knowledge of this , and because it is obvious to suppose how great an increase of strength and vigour , pious minds may receive hence , how much it may animate them to the service of the temple , and contribute to their more chearful progress in a religious course : it will therefore not be besides our present purpose , but very pursuant to it , to consider a while , not in the contentious way of brawling and captious disputation ( the noise whereof is as unsuitable to the temple as that of axes and hammers ) but of calm and sober discourse ; the more principal and lowermost grounds upon which the frame of religion rests , and to the supposal whereof the notion and use of any such thing as a temple in the world , do owe themselves . chap. ii. the two more principal grounds which a temple supposes . 1. the existence of god. 2. his conversableness with men : both argued from common consent . the former doubtful if ever wholly deny'd in former days . the latter also implied in the known general practice of some or other religion . evidenc'd , in that some , no strangers to the world , have thought it the difference of man. the immodesty and rashness of the persons from whom any opposition can be expected . these two grounds proposed to be more strictly considered apart . and first the existence of god. where first the notion of god is assigned . the parts whereof are proposed to be evinc'd severally of some existent being . 1. eternity . 2. self-origination . 3. independency . 4. necessity of existence . 5. self-activity . the impossibility this world should be this necessary self-active being . the inconsistency of necessary alterable matter , more largely deduced in a marginal digression . 6. life . 7. vast and mighty power . a corollary . now the grounds more necessary to be laid down , and which are supposed in the most general notion of a temple , are especially these two ; the existence of god , and his conversableness with men , for no notion of a temple can more easily occur to any ones thoughts , or is more agreeable to common acceptation ; than that it is an habitation wherein god is pleased to dwell among men . therefore to the designation and use of it , or ( which is all one ) to the intention and exercise of religion , the belief or perswasion is necessary of those two things ( the same which we find made necessary on the same account ) that god is , and that he is a rewarder of them that diligently seek him ; as will appear when the manner and design of that his abode with men shall be considered . these are the grounds upon which the sacred frame of a temple ought to stand , and without which it must be acknowledged an unsupported , airy fabrick . and since it were vain to discourse what a temple is , or whereto the notion of it may be applied ; unless it be well resolved that there is , or ought to be any such thing . the strength and firmness of this its double ground should be tried and searcht , and of its pretensions thereto . and though it be not necessary in a matter that is so plain , and wherein so much is to be said otherwise ; yet it will not be impertinent to consider , first , what prescription ( which in clearing of titles is not wont to signifie nothing ) will signifie in the present case . and , first , for the existence of god , we need not labour much to shew how constantly and generally it hath been acknowledg'd through the whole world ; it being so difficult to produce an uncontroverted instance of any that ever deny'd it in more ancient times . for as for them whose names have been infamous amongst men heretofore upon that account , there hath been that said that , at least , wants not probability for the clearing them of so foul an imputation : that is , that they were maliciously represented as having deny'd the existence of a deity , because they impugned and derided the vulgar conceits , and poetical fictions of those days concerning the multitude , and the ridiculous attributes of their imaginary deities . of which sort cicero mentions not a few ; their being inflam'd with anger , and mad with lust , their wars , fights , wounds , their hatreds , discords , their births and deaths , &c. who though he speak less favourably of some of these men , and mentions one as doubting whether there were any gods or no ; ( for which cause his book in the beginning whereof he had intimated that doubt , ( as cotta is brought in , informing us ) was publickly burnt at athens , and himself banisht his country ) and two others * as expresly denying them ; yet the more generally decried † patron of atheism ( as he hath been accounted ) he makes velleius highly vindicate from this imputation , and say of him that he was the first that took notice that even nature it self had impressed the notion of god upon the minds of all men : who also gives us these as his words , what nation is there or sort of men that hath not without teaching , a certain anticipation of the gods , which he calls a prolepsis , a certain preventive , or fore-conceived information of a thing in the mind , without which nothing can be understood , or sought , or disputed of . unto which purpose the same author ( as is commonly observed ) elsewhere speaks ; that there is no nation so barbarous , no one of all men so savage , as that some apprehension of the gods hath not tinctured his mind . that many do think indeed corruptly of them , which is ( saith he ) the effect of vicious custom . but all do believe there is a divine power and nature . nor ( as he there proceeds ) hath mens talking and agreeing together effected this . it is not an opinion setled in mens minds by publick constitutions and sanctions . but in every matter the consent of all nations is to be reckoned a law of nature . and whatever the apprehensions of those few ( and some others that are wont to be mention'd under the same vile character ) were in this matter , yet so inconsiderable hath the dissent been ; that , as another most ingenious pagan author writes , in so great a contention and variety of opinions ( that is concerning what god is ) herein you shall see the law and reason of every country to be harmonious and one . that there is one god the king and father of all — that the many are but the servants and co-rulers unto god. that herein the greek and the barbarian says the same thing , the islander and the inhabitant of the continent , the wise and the foolish : go to the utmost bounds of the ocean , and you find god there . but if ( says he ) in all time there have been two or three , an atheistical , vile , sensless sort of persons , whose own eyes and ears deceive them , and who are maimed in their very soul , an irrational and sterile sort , as monstrous creatures , as a lion without courage , an ox without horns , or a bird without wings . yet out of those you shall understand somewhat of god. for they know and confess him whether they will or no. 3. yea , and the use of a temple , and the exercise of religion ( which suppose the second ground also as well as the first ) have been so very common ( though not altogether equally common with the former , that it is the observation of that famed moralist , that if one travel the world , 't is possible to find cities without walls , without letters , without kings , without wealth , without coin , without schools and theatres . but a city without a temple , or that useth no worship , prayers , &c. no one ever saw . and he believes a city may more easily be built without a foundation ( or ground to set it on ) than any community of men have or keep a consistency * without religion . 4. and it is no mean argument of the commonness of religion , that there have been some in the world ( and those no idiots neither ) that have accounted it the most constituent and distinguishing thing in humane nature . so that platonick jew judgeth in vocation of god with hope towards him to be , if we will speak the truth , the only genuine property of man , and saith that only he who is acted by such an hope is a man , and he that is destitute of this hope is no man , preferring this account to the common definition ( which he says is only of the concrete of man ) that he is a reasonable and mortal living creature . and yet he extends not reason further , that is , to the inferior creatures , for he had expresly said above that they who have no hope towards god , have no part or share in the rational nature . and a noble person of our own says , that upon accurate search , religion and faith appear the only ultimate differences of man ; whereof neither divine perfection is capable , nor brutal imperfection . reason in his account descending low among the inferiour creatures . but these agreeing more peculiarly to man , and so universally that he affirms , there is no man well , and entirely in his wits that doth not worship some deity . who therefore accounted it a less absurdity to admit such a thing as a rational beast , than an irreligious man. now if these have taken notice of any instances that seem'd to claim an exemption from this notion of man ; they have rather thought fit to let them pass as an anomalous sort of creatures , reducible to no certain rank or order in the creation ; than that any should be admitted into the account , or be acknowledged of the society of men , that were found destitute of an inclination to worship the common author of our beings . and according to this opinion ; by whatsoever steps any should advance in the denial of a deity ; they should proceed by the same , to the abandoning their own humanity ; and by saying there is no god , should proclaim themselves no men . however it discovers ( which is all that is at present intended by it ) the commonness , not to say absolute universality , of religion , in the observation of these persons , whom we must suppose no strangers to the world in their own and former times . and if it afford any less ground for such an observation in our present time , we only see as the world grows older it grows worse , and sinks into a deeper oblivion of its original , as it recedes further from it . and ( notwithstanding ) this so common a consent is yet not without its weight and signicancy to our present purpose . if we consider how impossible it is to give or imagine any tolerable account of its original , if we do not confess it natural , and refer it to that common author of all nature whom we are enquiring about : ( of which so much is said by * divers others , that nothing more needs here to be said about it . 5. and at least so much is gained by it to a temple , that unless some very plain and ungainsayable demonstration be brought against the grounds of it ( which will be time enough to consider when we see it pretended to ) no opposition , fit to be regarded , can ever be made to it . that is , none at all can possibly be made ; but what shall proceed from the most immodest and rash confidence , animated and born up only by a design of being most licentiously wicked , and of making the world become so . immodest confidence it must be , for it is not a man , or a nation , or an age that such have to oppose , but mankind ; upon which they shall cast , not some lighter reflection , but the vilest and most opprobrious contumely , and scorn that can be imagined . that is the imputation of so egregious folly and doatage , as all this while to have worshipped a shadow as the author of their being ; and a figment for their common parent . and this not the ruder only , and uninquisitive vulgar , but the wisest and most considering persons in all times . surely less than clear and pregnant demonstration ( at least not wild incoherent self-confounding suppositions and surmises , of which more hereafter ) will ever be thought sufficient to justifie the boldness of an attempt that shall carry this signification with it . and it will be a confidence equally rash as immodest . for what can be the undertakers hope , either of success or reward ? do they think it an easie enterprize ? and that a few quirks of malapert wit will serve the turn to baffle the deity into nothing ? and unteach the world religion ? and raze out impressions renew'd and transmitted through so many ages ? and perswade the race of men to descend a peg lower , and believe they ought to live and shall die like the perishing beast . or do they expect to find men indifferent in a matter that concerns their common practice and hope ? and wherein their zeal hath been wont to be such as that it hath obtained to be proverbial , to strive as for the very altars . and what should their reward be , when the natural tendency of their undertaking is to exclude themselves from the expectation of any in another world ? and what will they expect in this from them whose temples and altars they go about to subvert ? besides , that if they be not hurried by a blind impetuous rashness , they would consider their danger , and apprehend themselves concern'd to strike very sure : for if there remain but the least possibility that the matter is otherwise , and that the being doth exist whose honour and worship they contend against , they must understand his favour to be of some concernment to them ; which they take but an ill course to entitle themselves unto . much more have they reason to be solicitous , when their horrid cause not only wants evidence ; nor hath hitherto pretended to more than a bare possibility of truth on their side ; but hath so clear ( and as yet altogether unrefuted ) evidence lying against it ; that quite takes away that very possibility , and all ground for that miserable languishing hope , that it could ever have afforded them . therefore is it left also wholly unimaginable , what principle can animate their design , other than a sensual humour , impatient of restraints , or of any obligation to be sober , just and honest , beyond what their own inclination , and ( much mistaken ) interest , or conveniency would lead them to . by all which we have a sufficient measure of the persons from whom any opposition unto religion can be expected , and how much their authority , their example or their scorn ought to signifie with us . and that a more valuable opposition can never be made ; our experience , both that hitherto it hath not been , and that it would have been if it could , might render us tolerably secure . for surely it may well be supposed , that in a world so many ages lost in wickedness , all imaginable trials would have been made to disburthen it of religion ; and somewhat that had been specious , at least , to that purpose , had been hit upon ; if the matter had been any way possible . and the more wicked the world hath been , a so directly contrary , and so continually assaulted principle , not yet vanquished , appears the more plainly invincible : and that the assaults have been from the lusts of men , rather than their reason , shews the more evidently , that their reason hath only wanted a ground to work upon ; which if it could have been found , their lusts had certainly prest it to their service in this warfare ; and not have endured rather , the molestation of continual checks and rebukes from it . nor need we yet to let our minds hang in suspence , or be in a dubious expectation , that possibly some or other great wit may arise that shall perform some great thing in this matter , and discover the groundlesness and folly of religion by plain and undeniable reasons , that have not as yet been thought on : but betake our selves to a stricter and closer consideration of our own grounds , which if we can once find to be certainly true , we may be sure they are of eternal truth , and no possible contrivance or device can ever make them false . having therefore seen what common consent may contribute to the establishing of them joyntly ; we may now apply our selves to consider and search into each of them ( so far as they are capable of a distinct consideration ) severally and apart . having still this mark in our eye , our own confirmation and excitation in reference to what is the proper work and business of a temple , religion and conversation with god : how little soever any endeavour in this kind may be apt to signifie with the otherwise minded . and , first for the existence of god ; that we may regularly and with evidence make it out to our selves , that he is , or doth exist , and may withal see what the belief of his existence will contribute towards the evincing of the reasonableness of erecting a temple to him . it is requisite that we first settle a true notion of him in our minds ; or be at an agreement with our selves , what is that we mean , or would have to be signified by the name of god : otherwise we know not what we seek , nor when we have found him , and though we must beforehand professedly avow that we take him to be such a one as we can never comprehend in our thoughts . that this knowledge is too excellent for us , or he is more excellent than that we can perfectly know him ; yet it will be sufficient to guide us in our search after his existence , if we can give such a description , or assign such certain characters of his being as will severally or together distinguish him from all things else . for then we shall be able to call him by his own name , and say this is god. whatever his being may contain more ; or whatsoever other properties may belong to it beyond what we can as yet compass in our present thoughts of him . and such an account we shall have of what we are enquiring after ; if we have the conception in our minds of an eternal uncaused , independent , necessary being that hath active power , life , wisdom , goodness , and whatsoever other supposable excellency , in the highest perfection originally , in and of it self . such a being we would with common consent express by the name of god. even they that would profess to deny or doubt of his existence , yet must acknowledge this to be the notion of that which they deny or doubt of . or if they should say this is not it , or ( which is all one ) that they do not deny or doubt of the existence of such a being as this ; they on the other hand that would argue for his existence , may conclude the cause is yielded them . this being that which they designed to contend for . it must indeed be acknowledg'd , that some things belonging to the notion of god might have been more expresly named : but it was not necessary they should , being sufficiently included here , as will afterwards appear . nor perhaps so convenient ; some things , the express mention wherof is omitted , being such as more captious persons might be apt at first to startle at ; which yet may , possibly as they are insinuated under other expressions become by degrees more inclinable to receive them afterwards . and however if this be not a full and adequate notion ( as who can ever tell when we have an express , distinct particular notion of god , which we are sure is adequate and full ? ) it may however suffice , that it is a true one , as far as it goes , and such as cannot be mistaken for the notion of any thing else . and it will be more especially sufficient to our present purpose ; if enough be comprehended in it to recommend him to us as a fit and worthy object of religion ; and whereto a templea ought to be designed . as it will appear there is , when also we shall have added what is intended concerning his conversableness with men . the ground whereof is also in great part included in this account of him ; so that the consideration of it cannot be wholly severed from that of his existence : as hath been intimated above . that is , that if such a being exist , unto which this notion belongs ; it will sufficiently appear , he is such as that he can converse with men ; though it doth not thence certainly follow that he will. for it were a rash and bold adventure to say he could not be god , if he did not condescend to such terms of reconciliation and converse with apostate creatures . whereof therefore more is to be said than the meer manifesting his existence in its own place . and as to this , that we may proceed gradually , and in the most familiar and intelligible way that we can ; we may 1. be most assured , that there hath been somewhat or other from all eternity , or that looking backward , somewhat of real being must be confessed eternal . let such , as have not been used to think of any thing more than what they could see with their eyes ; and to whom reasoning only seems difficult , because they have not tried what they can do in it ; but use their thoughts a little , and by moving them a few easie steps , they will soon find themselves as sure of this , as that they see or hear , or understand , or are any thing . for being sure that something now is ( that you see , for instance , or are something . ) you must then acknowledge that certainly either something always was , and hath ever been , or been from all eternity ; or else you must say , that sometime nothing was ; or that all being once was not . and so , since you find that something now is , that there was a time when any thing of being did begin to be , that is , that till that time there was nothing ; but now at that time somewhat first began to be . for what can be plainer than that , if all being sometime was not , and now some being is , every thing of being had a beginning ? and thence it would follow that some being , that is , the first that ever began to be , did of it self start up out of nothing , or made it self to be , when before , nothing was . but now do you not plainly see that it is altogether impossible any thing should do so ; that is , when it was as yet nothing , and when nothing at all as yet was , that it should make it self , or come into being of it self ? for sure , making it self is doing something . but can that which is nothing do any thing ? unto all doing there must be some doer . wherefore a thing must be before it can do any thing ; and therefore it would follow that it was before it was ; or was and was not , was some thing and nothing at the same time . yea , and it was divers from it self . for a cause must be a distinct thing from that which is caused by it . wherefore it is most apparent that some being hath ever been , or did never begin to be . whence further , 2. it is also evident , that some being was uncaused , or was ever of it self , without any cause . for what never was from another had never any cause , since nothing could be its own cause . and somewhat , as appears from what hath been said , never was from another . or it may be plainly argued thus ; that either some being was uncaused , or all being was caused . but if all being were caused , then some one at least was the cause of it self : which hath been already shown impossible . therefore the expression commonly used concerning the first being that it was of it self , is only to be taken negatively , that is , that it was not of another , not positively , as if it did sometime make it self . or , what there is positive , signified by that form of speech , is only to be taken thus , that it was a being of that nature , as that it was impossible it should ever not have been . not that it did ever of it self step out of not being into being : of which more hereafter . 3. and now it is hence further evident that some being is independent upon any other , that is , whereas it already appears that some being did never depend on any other , as a productive cause . or was not beholden to any other , that it might come into being . it is thereupon equally evident that 't is simply independent , or cannot be beholden to any for for its continued being . for what did never need a productive cause , doth as little need a sustaining or conserving cause . and , to make this more plain , either some being is independent , or all being is dependent . but there is nothing without the compass of all being , whereon it may depend . wherefore to say , that all being doth depend , is to say it depends on nothing , that is , that it depends not . for to depend on nothing is not to depend . it is therefore a manifest contradiction to say that all being doth depend : against which it is no relief to say , that all beings do circularly depend on one another . for so , however the whole circle or sphere of being , should depend on nothing , or one at last depend on it self ; which negatively taken , as before , is truc , and the thing we contend for ; that one , the common support of all the rest depends not on any thing without it self . whence also it is plainly consequent . that 4. such a being is necessary , or doth necessarily exist : that is , that it is of such a nature as that it could not , or cannot but be . for what is in being neither by its own choice , or any others , is necessarily . but what was not made by it self ( which hath been shewn impossible that any thing should ) nor by any other ( as it hath been proved , something was not . ) it is manifest it neither depended on its own choice , nor any others that it is . and therefore its existence is not owing to choice at all , but to the necessity of its own nature . wherefore it is always by a simple , absolute , natural necessity ; being of such a nature , to which it is altogether repugnant , and impossible ever not to have been , or ever to cease from being . and now having gone thus far , and being assured that hitherto we feel the ground firm under us ; that is , having gained a full certainty that there is an eternal , uncaused , independent necessary being , and therefore actually , and everlastingly existing ; we may advance one step further , and with equal assurance , add , 5. that this eternal , independent uncaused being , is self-active , that is , ( which is at present meant ) not such as acts upon it self , but that hath the power of acting upon other things in and of it self , without deriving it from any other . or at least that there is such a being as is eternal , uncaused , &c. having the power of action in and of it self . for either such a being as hath been already evinced is of it self active or unactive , or either hath the power of action of it self or not . if we will say the latter , let it be considered what we say , and to what purpose we say it . first , we are to weigh what it is we affirm , when we speak of an eternal , uncaused , independent , necessary being , that is of it self totally unactive , or destitute of any active power . if we will say there is some such thing , we will confess when we have called it something , it is a very silly , despicable , idle something , and a something , ( if we look upon it alone ) as good as nothing . for there is but little odds between being nothing , and being able to do nothing . we will again confess , eternity , self-origination , independency , necessity of existence , to be very great and highly dignifying attributes ; and that import a most unconceivable excellency . for what higher glory can we ascribe to any being , than to acknowledge it to have been from eternity of it self ; without being beholden to any other , and to be such as that it can be , and cannot but be in the same state , self-subsisting , and self-sufficient to all eternity ? and what unconceivable myriads of little sensless deities must we upon that supposition admit ( as would appear if it were fit to trouble the reader with an explication of the nature and true notion of matter , which the being now supposed , must be found to be ! ) but what can our reason either direct , or endure , that we should so uncongruously misplace so magnificent attributes as these ? and ascribe the prime glory of the most excellent being , unto that which is next to nothing ? what might further be said to demonstrate the impossibility of a self-subsisting , and self-original , unactive being , will be here unseasonable , and pre-occupying . but if any in the mean time will be so sullen as to say such a thing , let it 2. be considered to what purpose they say it . is it to exclude a necessary self-active being ? but it can signifie nothing to that purpose . for such a being they will be forced to acknowledge , let them do what they can ( besides putting out their own eyes ) notwithstanding . for why will they acknowledge any necessary being at all , that was ever of it self ? is it not because they cannot otherwise for their hearts tell how it was ever possible that any thing at all could come into being ? but finding that something is , they are compell'd to acknowledge that something hath ever been , necessarily , and of it self . no other account could be given how other things came to be . but what ? doth it signifie any thing towards the giving an account of the original of all other things , to suppose only an eternal , self-subsisting , unactive being ? did that cause other things to be ? will not their own breath choak them if they attempt to utter the self-contradicting words , an unactive cause , ( i. e. efficient or author ) of any thing . and do they not see they are as far from their mark , or do no more towards the assigning the original of all other things , by supposing an eternal , unactive being only , than if they supposed none at all . that what can do nothing , can no more be the productive cause of another , than that which is nothing ? wherefore by the same reason that hath constrained us to acknowledge an eternal , uncaused , independent , necessary being , we are also unavoidably led to acknowledge this being to be self-active , or such as hath the power of action in and of it self . or that there is certainly such a being , that is the cause of all the things which our sense tells us are besides existent in the world . for what else is left us to say or think ? will we think fit to say that all things we behold were as they are necessarily existent from all eternity ? that were to speak against our own eyes , which continually behold the rise and fall of living things , of whatsoever sort or kind , that can come under their notice . and it were to speak against the thing it self that we say , and to say and unsay the same thing in the same breath . for all the things we behold are in some respect or other ( internal , or external ) continually changing , and therefore could never long be beheld as they are . and to say then , they have been continually changing from eternity , and yet have been necessarily , is unintelligible , and flat non-sense . for what is necessarily , is always the same ; and what is in this or that posture necessarily ( that is by an intrinsick simple and absolute necessity , which must be here meant ) must be ever so . wherefore to suppose the world in this or that state necessarily ; and yet that such a state is changeable , is an impossible , and self-contradicting supposition . † and to say any thing is changing from eternity , signifies it is always undergoing a change which is never past over , that is , that it is eternally unchang'd , and is ever the same . for the least imaginable degree of change , is some change . what is in any the least respect changed , is not in every respect the same , suppose then any thing in this present state or posture , and that it is eternally changing in it ; either a new state and posture is acquired , or not . if it be , the former was temporary , and hath an end ; and therefore the just and adequate measure of it was not eternity , which hath no end ; much less of the change of it , or the transition from the one state to the other . but if no new state or posture be acquired ( which any the least gradual alteration would make ) then it is eternally unchanged in any the least degree . therefore eternal changing is a manifest contradiction . but if it be said though eternity be not the measure of one change ; it may be of infinite changes endlesly succeeding one another . even this also will be found contradictions and impossible . for ( not to trouble the reader with the more intricate controversie of the possibility or impossibility of infinite or eternal succession , about which they who have a mind may consult others . * if this signifie any thing to the present purpose , it must mean the infinite or eternal changes of a necessary being . and how these very terms do clash with one another , methinks any sound mind might apprehend at the first mention of them ; and how manifestly repugnant the things are , may be collected from what hath been said ; and especially from what was thought more fit to be annexed in the margin . but now since we find that the present state of things is changeable , and actually changing , and that what is changable is not necessarily , and of it self . and since it is evident that there is some necessary being , otherwise nothing could ever have been , and that without action nothing could be from it . since also all change imports somewhat of passion , and all passion supposes action , and all action , active power , and active power an original seat or subject , that is self-active , or that hath the power of action in and of it self . for there could be no derivation of it from that which hath it not , and no firstderivation , but from that which hath it originally of it self . and a first derivation there must be , since all things that are or ever have been furnisht with it , and not of themselves must either mediately or immediately have derived it from that which had it of it self . it is therefore manifest , that there is a necessary self-active being , the cause and author of this perpetually variable state and frame of things . and hence , 6. since we can frame no notion of life which self-active power doth not , at least , comprehend ( as upon trial we shall find that we cannot ) it is consequent that this being is also originally vital , and the root of all vitality , such as hath life in or of it self , and from whence it is propagated to every other living thing . † and so as we plainly see that this sensible world did sometime begin to be , 't is also evident it took its beginning from a being essentially vital , and active , that had it self no beginning . nor can we make a difficulty to conclude that this being , ( which now we have shewn , is active , and all action implies some power ) is 7. of vast and mighty power ( we will not say infinite , lest we should step too far at once ; not minding now to discuss whether creation require infinite power ) when we consider and contemplate the vastness of the work performed by it . unto which ( if we were to make our estimate by nothing else ) we must , at least , judge this power to be proportionable . for when our eyes behold an effect exceeding the power of any cause which they can behold , our mind must step in and supply the defect of our feebler sense ; so as to make a judgment there is a cause we see not , equal to this effect . as when we behold a great and magnificent fabrick , and entring in we see not the master or any living thing ( which was cicero's observation in reference to this present purpose ) besides mice or weasles , we will not think that mice or weasels built it . nor need we , in a matter so obvious , insist further . but only when our severer reason hath made us confess , our further contemplation should make us admire a power which is at once both so apparent , and so stupendous . corollary . and now from what hath been hitherto discoursed , it seems a plain and necessary consectary , that this world had a cause divers from the matter whereof it is composed . for otherwise matter that hath been more generally taken to be of it self altogether unactive , must be stated the only cause and fountain of all the action and motion that is now to be found in the whole universe . which is a conceit wild and absurd enough ; not only as it opposes the common judgment of such as have with the greatest diligence enquired into things of this nature , but as being in it self manifestly impossible to be true . as would easily appear if it were needful to press farther dr. more 's reasonings to this purpose ; which he hath done sufficiently for himself . and also that otherwise all the great and undeniable changes which continually happen in it must proceed from its own constant and eternal action upon it self , while it is yet feigned to be a necessary being ; with the notion whereof they are notoriously inconsistent . which therefore we taking to be most clear , may now the more securely proceed to what follows . chap. iii. wisdom asserted to belong to this being . the production of this world by a mighty agent destitute of wisdom impossible . on consideration of , 1. what would be adverse to this production . 2. what would be wanting some effects to which a designing cause will , on all hands , be confessed necessary , as having manifest characters of skill and design upon them . absurd here to except the works of nature . wherein at least equal characters of wisdom and design to be seen , as in any the most confessed pieces of art , instanced in the frame and motion of heavenly bodies . a mean , unphilosophical temper to be more taken with novelties than common things of greater importance . further instance in the composition of the bodies of animals . two contrary causes of mens not acknowledging the wisdom of their maker herein . progress is made from the consideration of the parts and frame , to powers and functions of terrestrial creatures . growth , nutrition , propagation of kind . spontaneous motion , sensation . the pretence considered , that the bodies of animals are machines . 1. how improbable it is . 2. how little to the purpose . the powers of the humane soul. it appears , notwithstanding them , it had a cause ; by them , a wise and intelligent cause . it is not matter . that not capable of reason . they not here reflected on who think reasonable souls made of refined matter by the creator . not being matter , nor arising from thence it must have a cause that is intelligent . 9. goodness also belonging to this being . we therefore add , that this being is wise and intelligent as well as powerful ; upon the very view of this world it will appear so vast power was guided by equal wisdom in the framing of it ; though this is wont to be the principal labour in evincing the existence of a deity , viz. the proving that this universe owes its rise to a wise and designing cause ; as may be seen in cicero's excellent performance in this kind , and in divers later writers . yet the placing so much of their endeavour herein , seems in great part to have proceeded hence , that this hath been chosen for the great medium to prove that it had a cause divers from it self . but if that once be done a shorter way , and it fully appear that this world is not it self a necessary being , having the power of all the action and motion to be found in it , of it self ; ( which already seems plain enough . ) and it do most evidently thence also appear to have had a cause foreign to , or distinct from it self ; though we shall not therefore the more carelesly consider this subject ; yet no place of doubt seems to remain , but that this was an intelligent cause , and that this world was the product of wisdom and counsel , and not of meer power alone . for what imagination can be more grosly absurd , than to suppose this orderly frame of things to have been the result of so mighty power , not accompanied or guided by wisdom and counsel ? that is ( as the case must now unavoidably be understood ) that there is some being necessarily existent , of an essentially active nature , of unconceivably vast and mighty power and vigour , destitute of all understanding and knowledge , and consequently of any self-moderating-principle , but acting always by the necessity of its own nature , and therefore to it s very uttermost , that raised up all the alterable matter of the universe ( to whose nature it is plainly repugnant to be of it self , or exist necessarily ) out of nothing ; and by the utmost exertion of that ungovern'd power , put all the parts and particles of that matter into a wild hurry of impetuous motion , by which they have been compacted and digested into particular beings in that variety and order which we now behold . and surely to give this account of the worlds original , is , as cicero , speaks , not to consider , but to cast lots what to say . and were as mad a supposition , as if one should suppose the one and twenty letters , formed ( as the same author elsewhere speaks ) in great numbers , of gold , or what you please else , and cast of any careless fashion together , and that of these loosely shaken out upon the ground , ennius his annals should result , so as to be distinctly legible , as now we see them . nay it were the supposition of a thing a thousand fold more manifestly impossible . 2. for before we consider the gross absurdity of such a supposed production , that is , that a thing should be brought to pass by so meer a casualty , that so evidently requires an exquisitely formed , and continued design , even though there were nothing positively to resist or hinder it . let it be considered what there will be that cannot but most certainly hinder any such production . to this purpose we are to consider , that it is a vast power which so generally moves the diffused matter of the universe . hereof make an estimate by considering what is requisite to the continual whirling about of such huge bulks as this whole massie globe of earth ( according to some . ) or , which is much more strange , the sun ( according to others ) with that unconceiveably swift motion which this supposition makes necessary , together with the other planets , and the innumerable heavenly bodies besides , that are subject to the laws of a continual motion . adding hereto how mighty power it is which must be sufficient to all the productions , motions , and actions of all other things . again , consider that all this motion , and motive power must have some source and fountain diverse from the dull and sluggish matter moved thereby , unto which it already hath appeared impossible it should originally and essentially belong . next that the mighty active being which hath been proved necessarily existent , and whereto it must first belong , if we suppose it destitute of the self-moderating principle of wisdom and counsel , cannot but be always exerting its motive power , invariably and to the same degree : that is , to it s very utmost , and can never cease or fail to do so . for its act knows no limit but that of its power ( if this can have any ) and its power is essential to it , and its essence is necessary . further that the motion imprest upon the matter of the universe must hereupon necessarily have received a continual increase , ever since it came into being . that supposing this motive power to have been exerted from eternity , it must have been increased long ago to an infinite excess . that hence the coalition of the particles of matter for the forming of any thing had been altogether impossible . for let us suppose this exerted motive power to have been any instant , but barely sufficient for such a formation , because that could not be dispatcht in an instant , it would by its continual momently increase , be grown so over-sufficient as in the next instant to dissipate the particles , but now beginning to unite . at least it would be most apparent , that if ever such a frame of things as we now behold could have been produc'd ; that motive power , increased to so infinite an excess , must have shattered the whole frame in pieces many an age ago ; or rather never have permitted that such a thing as we call an age , could possibly have been . our experience gives us not to observe any so destructive or remarkable changes in the course of nature . and this ( as was long ago foretold ) is the great argument of the atheistical scoffers in these latter days , that things are as they were from the beginning of the creation to this day . but let it be soberly weigh'd how it is possible the general consistency which we observe things are at throughout the universe , and their steady orderly posture can stand with this momently increase of motion . and that such an increase could not ( upon the supposition we are now opposing ) but have been , is most evident . for , not to insist that nothing of imprest motion is ever lost , but only imparted to other things ( which they that suppose it do not therefore suppose , as if they thought being once imprest it could continue of it self , but that there is a constant equal supply from the first mover ) we will admit that there is a continual decrease or loss , but never to the degree of its continual increase . for we see when we throw a stone out of our hand , whatever of the imprest force it do impart to the air through which it makes its way , it yet retains apart a considerable time , that carries it all the length of its journey , and all does not vanish and die away on the sudden . therefore when we here consider the continual momently renewal of the same force , always necessarily going forth from the same mighty agent without any moderation or restraint , every following impetus doth so immediately overtake the former , that whatever we can suppose lost , is yet so abundantly over-supplyed , that upon the whole it cannot fail to be ever growing , and to have grown to that all-destroying excess before-mentioned . whence therefore that famed restorer , and improver of some principles of the ancient philosophy , hath seen a necessity to acknowledge it , as a manifest thing , that god himself is the universal and primary cause of all the motions that are in the world , who in the beginning created matter , together with motion and rest ; and doth now by his ordinary concourse only , continue so much of motion and rest in it as he first put into it . — for ( saith he ) we understand it as a perfection in god , not only that he is unchangeable in himself , but that he works after a most constant and unchangeable manner . so that , excepting those changes , which either evident experience , or divine revelation renders certain , and which we know or believe to be without change in the creator , we ought to suppose none in his works , lest thereby any inconstancy should be argued in himself . whereupon he grounds the laws and rules concerning motion which he afterwards lays down , whereof we referr'd to one a little above . it is therefore evident , that as without the supposition of a self-active being there could be no such thing as motion . so without the supposition of an intelligent being ( that is , that the same being be both self-active and intelligent ) there could be no regular motion , such as is absolutely necessary to the forming and continuing of any the compacted bodily substances which our eyes behold every day : yea , or of any whatsoever , suppose we their figures or shapes to be as rude , deformed , and useless , as we can imagine ; much less such as the exquisite compositions , and the exact order of things in the universe do evidently require , and discover . and if there were no such thing carried in this supposition , as is positively adverse to the thing supposed , so as most certainly to hinder it ( as we see plainly there is ) yet the meer want of what is necessary to such a production is enough to render it impossible , and the supposition of it absurd . for it is not only absurd to suppose a production , which somewhat shall certainly resist and hinder , but which wants a cause to effect it : and it is not less absurd to suppose it effected by a manifestly insufficient and unproportionable cause , than by none at all for as nothing can be produced without a cause , so no cause can work above or beyond its own capacity , and natural aptitude . whatsoever therefore is ascribed to any cause , above and beyond its ability , all that surplusage is ascribed to no cause at all . and so an effect , in that part at least , were supposed without a cause . and if then it follow when an effect is produced that it had a cause ; why doth it not equally follow , when an effect is produced , having manifest characters of wisdom and design upon it , that it had a wise and designing cause ? if it be said , there be some fortuitous or casual ( at least undesigned ) productions that look like the effects of wisdom and contrivance , but indeed are not , as the birds so orderly and seasonable making their nests , the bees their comb , and the spider its web , which are capable of no design . that exception needs to be well proved before it be admitted ; and that it be plainly demonstrated both that these creatures are not capable of design ; and that there is not an universal designing cause , from whose directive as well as operative influence no imaginable effect or event can be exempted ; ( in which case it will no more be necessary that every creature that is observed steadily to work towards an end should it self design and know it , than that an artificers tools should know what he is doing with them , but if they do not , 't is plain he must . ) and surely it lies upon them who so except , to prove in this case what they say , and not be so precarious as to beg , or think us so easie as to grant so much , only because they have thought fit to say it , or would fain have it so . that is , that this or that strange event happened , without any designing caus . but however i would demand of such as make this exception , whether they think there be any effect at all , to which a designing cause was necessary ? or which they will judge impossible to have been otherwise produced than by the direction and contrivance of wisdom and counsel ? i little doubt but there are thousands of things , laboured and wrought by the hand of man , concerning which they would presently , upon first sight , pronounce , they were the effects of skill , and not of chance : yea , if they only considered their frame and shape , though they yet understood not their use and end . they would surely think ( at least ) some effects or other sufficient to argue to us a designing cause . and would they but soberly consider and resolve , what characters or footsteps of wisdom , and design might be reckon'd sufficient to put us out of doubt , would they not , upon comparing , be brought to acknowledge ; there are no where any , more conspicuous and manifest ; than in the things daily in view , that go ordinarily with us under the name of the works of nature ? whence it is plainly consequent , that what men commonly call universal nature , if they would be content no longer to lurk in the darkness of an obscure and uninterpreted word , they must confess is nothing else but common providence , that is the universal power which is every where active in the world , in conjunction with the unerring wisdom , which guides and moderates all its exertions and operations ; or the wisdom which directs and governs that power . otherwise when they see cause to acknowledge that such an exact order and disposition of parts , in very neat and elegant compositions , doth plainly argue wisdom and skill in the contrivance ; only they will distinguish and say , it is so in the effects of art , but not of nature . what is this but to deny in particular what they granted in general ? to make what they have said signifie nothing , more than if they had said , such exquisite order of parts is the effect of wisdom , where it is the effect of wisdom , but it is not the effect of wisdom , where it is not the effect of wisdom ? and to trifle instead of giving a reason why things are so and so ? and whence take they their advantage for this trifling , or do hope to hide their folly in it ; but that they think while what is meant by art is known , what is meant by nature cannot be known ? but if it be not known , how can they tell but their distinguishing members are co-incident , and run into one ? yea , and if they would allow the thing it self to speak , and the effect to confess , and dictate the name of its own cause ; how plain is it that they do run into one , and that the expression imports no impropriety which we somewhere find in cicero , the art of nature , or rather that nature is nothing else but divine art , at least in as near an analogy as there can be , between any things divine and humane ? for , that this matter ( even the thing it self , waving for the present the consideration of names ) may be a little more narrowly discuss'd , and search'd into : let some curious piece of workmanship be offered to such a sceptick's view , the making whereof he did not see , nor of any thing like it , and we will suppose him not told that this was made by the hand of any man , nor that he hath any thing to guide his judgment about the way of its becoming what it is ; but only his own view of the thing it self ; and yet he shall presently without hesitation pronounce , this was the effect of much skill . i would here enquire why do you so pronounce ? or what is the reason of this your judgment ? surely he would not say he hath no reason at all , for this so confident , and unwavering determination . for then he would not be determined , but speak by chance , and be indifferent to say that or any thing else . somewhat or other there must be that when he is askt , is this the effect of skill ? shall so suddenly , and irresistibly captivate him into an assent that it is , that he cannot think otherwise . nay , if a thousand men were askt the same question , they would as undoubtingly say the same thing ? and then since there is a reason for this judgment , what can be devised to be the reason , but that there are so manifest characters and evidences of skill in the composure , as are not attributeable to any thing else ? now here i would further demand , is there any thing in this reason yea or no ? doth it signifie any thing , or is it of any value to the purpose for which it is alledg'd ? surely it is of very great , in as much as when it is considered , it leaves it not in a mans power to think any thing else ; and what can be said more potently and efficaciously to demonstrate ? but now if this reason signifie any thing , it signifies thus much ; that wheresoever there are equal characters and evidences of skill ( at least where there are equal ) a skilful agent must be acknowledged . and so it will ( in spight of cavil ) conclude universally ( and abstractly from what we can suppose distinctly signified by the terms of art and nature ) that whatsoever effect hath such or equal characters of skill upon it , did proceed from a skilful cause . that is , that if this effect be said to be from a skilful cause , as such , ( viz. as having manifest characters of skill upon it ) then , every such effect ( viz. that hath equally manifest characters of skill upon it ) must be with equal reason concluded to be from a skilful cause . we will acknowledge skill to act , and wit to contrive , very distinguishable things , and in reference to some works ( as the making some curious automaton or self-moving engine ) are commonly lodg'd in divers subjects , that is the contrivance exercises the wit and invention of one , and the making , the manual dexterity and skill of others . but the manifest characters of both will be seen in the effect . that is the curious elaborateness of each several part shews the later , and the order and dependence of parts , and their conspiracy to one common end , the former . each betokens design ( or at least the smith or carpenter must be understood to design his own part , that is , to do , as he was directed . ) both together do plainly bespeak an agent that knew what he did . and that the thing was not done by chance , or was not the casual product , of only being busie at random , or making a careless stir without aiming at any thing . and this no man that is in his wits would upon sight of the whole frame , more doubt to assent unto , than that two and two make four . and he would certainly be thought mad , that should profess to think that only by some one 's making a blustering stir among several small fragments of brass , iron , and wood , these parts happened to be thus curiously formed , and came together into this frame of their own accord . or lest this should be thought to intimate too rude a representation of their conceit , who think this world to have fallen into this frame and order wherein it is by the agitation of the moving parts or particles of matter without the direction of a wise mover ; and that we may also make the case as plain as is possible to the most ordinary capacity . we will suppose ( for instance ) that one who had never before seen a watch , or any thing of that sort , hath now this little engine first offered to his view ; can we doubt , but he would upon the meer sight of its figure , structure , and the very curious workmanship which we will suppose appearing in it , presently acknowledge the artificers hand ? but if he were also made to understand the use and purpose for which it serves ; and it were distinctly shewn him , how each thing contributes , and all things in this little fabrick , concur to this purpose , the exact measuring and dividing of time , by minutes , hours , and months , he would certainly both confess and praise the great ingenuity of the first inventer . but now if a by-stander , beholding him in this admiration , would undertake to shew a profounder reach and strain of wit , and should say , sir , you are mistaken concerning the composition of this so much admired piece ; it was not made or designed by the hand or skill of any one ; there were only an innumerable company of little atoms , or very small bodies , much too small to be perceived by your sense , that were busily frisking and plying to and fro about the place of its nativity ; and by a strange chance ( or a stranger fate , and the necessary laws of that motion which they were unavoidably put into , by a certain boisterous , undesigning mover ) they fell together into this small bulk , so as to compose it into this very shape and figure , and with this same number and order of parts , which you now behold . one squadron of these busie particles ( little thinking what they were about ) agreeing to make up one wheel , and another , some other , in that proportion which you see . others of them also falling and becoming fixed in so happy a posture and situation as to describe the several figures by which the little moving fingers , point out the hour of the day , and day of the month . and all conspired to fall together , each into its own place , in so lucky a juncture , as that the regular motion failed not to ensue , which we see is now observed in it . what man is either so wise or so foolish ( for it is hard to determine whether the excess or defect should best qualifie him to be of this faith ) as to be capable of being made believe this piece of natural history ? and if one should give this account of the production of such a trifle , would he not be thought in jest ? but if he persist and solemnly profess that thus he takes it to have been , would he not be thought in good earnest mad ? and let but any sober reason judge whether we have not unspeakably more manifest madness to contend against in such as suppose this world , and the bodies of living creatures to have fallen into this frame and orderly disposition of parts wherein they are , without the direction of a wise and designing cause ? and whether there be not an incomparably greater number of most wild and arbitrary suppositions , in their fiction , than in this ? besides the innumerable supposed repetitions of the same strange chances all the world over ; even as numberless , not only as productions , but as the changes that continually happen to all the things produced . and if the concourse of atoms could make this world , why not ( for it is but little to mention such a thing as this ) a porch , or a temple , or an house , or a city , ( as tully speaks in the before recited place ) which were less operous and much more easie performances ? it is not to be supposed that all should be astronomers , anatomists , or natural philosophers that shall read these lines . and therefore it is intended not to insist upon particulars , and to make as little use as is possible of terms , that would only be agreeable to that supposition . but surely such general easie reflections on the frame of the universe , and the order of parts in the bodies of all sorts of living creatures , as the meanest ordinary understanding is capable of , would soon discover incomparably greater evidence of wisdom , and design in the contrivance of these , than in that of a watch or a clock . and if there were any whose understandings are but of that size and measure , as to suppose that the whole frame of the heavens serves to no other purpose than to be of some such use as that to us mortals here on earth ; if they would but allow themselves leasure to think and consider , might discern the most convincing and amazing discoveries of wise contrivance and design ( as well as of vastest might and power ) in disposing things into so apt a subserviency to that meaner end . and that so exact a knowledge is had thereby of times and seasons , days and years , as that the simplest idiot in a country may be able to tell you , when the light of the sun is withdrawn from his eyes , at what time it will return , and when it will look in at such a window , and when at the other . and by what degrees his days and nights shall either increase , or be diminished . and what proportion of time he shall have for his labours in this season of the year , and what in that ; without the least suspicion or fear that it shall ever fall out , otherwise . but that some in later days whose more enlarged minds have by diligent search , and artificial helps got clearer notices ( even then most of the more learned of former times ) concerning the true frame and vastness of the universe , the matter , nature , and condition of the heavenly bodies , their situation , order , and laws of motion ; and the great probability of their serving to nobler purposes than the greater part of learned men have ever dreamt of before ; that i say any of these should have chosen it for the employment of their great intellects , to devise ways of excluding intellectual power from the contrivance of this frame of things , having so great advantages beyond the most of mankind besides , to contemplate and adore the great author and lord of all ; is one of the greatest wonders that comes under our notice . and might tempt even a sober mind to prefer vulgar and popular ignorance before their learned philosophical deliration . though yet , indeed , not their philosophy , by which they would be distinguished from the common sort , but what they have in common with them ought in justice to bear the blame . for it is not evident , how much soever they reckon themselves exalted above the vulgar sort ; that their miserable shifting in this matter proceeds only from what is most meanly so , i. e. their labouring under the most vulgar and meanest diseases of the mind , disregard of what is common , and an aptness to place more in the strangeness of new , unexpected , and surprizing events , than in things unspeakably more considerable , that are of every days observation ? than which nothing argues a more abject , unphilosophical temper . for let us but suppose ( what no man can pretend is more impossible , and what any man must confess is less considerable , than what our eyes daily see ) that in some part of the air , near this earth , and within such limits as that the whole scene might be conveniently beheld at one view , there should suddenly appear a little globe of pure flaming light resembling that of the sun , and suppose it fixt as a center to another body , or moving about that other , as its centre ( as this or that hypothesis best pleases us ) which we could plainly perceive to be a proportionably-little earth , beautified with little trees and woods , flowry fields , and flowing rivulets ; with larger lakes into which these discharge themselves , and suppose we the other planets all of proportionable bigness to the narrow limits assigned them , placed at their due distances , and playing about this supposed earth or sun , so as to measure their shorter , and soon absolved days , months , and years , or two , twelve , or thirty years , according to their supposed lesser circuits . would they not presently , and with great amazement , confess an intelligent contriver and maker of this whole frame , above a posidonius , or any mortal ? and have we not in the present frame of things , a demonstration of wisdom and counsel , as far exceeding that which is now supposed , as the making some toy or bauble to please a child , is less an argument of wisdom , than the contrivance of somewhat that is of apparent and universal use ? or , if we could suppose this present state of things to have but newly begun , and our selves pre-existent , so that we could take notice of the very passing of things out of horrid confusion into the comely order they are now in , would not this put the matter out of doubt ? ( and that this state had once a beginning needs not be proved over again . ) but might , what would yesterday have been the effect of wisdom , better have been brought about by chance five or six thousand years , or any longer time ago ? it speaks not want of evidence in the thing , but want of consideration , and of exercising our understandings , if what were new would not only convince but astonish , and what is old , of the same importance , doth not so much as convince . and let them that understand any thing of the composition of an humane body ( or indeed of any living creature ) but bethink themselves whether there be not equal contrivance , at least , appearing in the composure of that admirable fabrick , as of any the most admired machine or engine devised and made by humane wit and skill . if we pitch upon any thing of known and common use , as suppose again a clock or watch , which is no sooner seen than it is acknowledg'd ( as hath been said ) the effect of a designing cause ; will we not confess as much of the body of a man ? yea , what comparison is there when in the structure of some one single member , as an hand , a foot , an eye , or ear , there appears , upon a diligent search , unspeakably greater curiosity , whether we consider the variety of parts , their exquisite figuration , or their apt disposition to the distinct uses and ends these members serve for , than is to be seen in any clock or watch ? concerning which uses of the several parts in mans body , galen so largely discoursing in seventeen books inserts on the by , this epiphonema , upon the mention of one particular instance of our most wise makers provident care ; unto whom ( saith he ) i compose these commentaries ( meaning his present work of unfolding the useful figuration of the humane body ) as certain hymns ( or songs of praise ) esteeming true piety more to consist in this , that i first may know , and then declare to others , his wisdom , power , providence and goodness , than in sacrificing to him many hecatombs . — and in the ignorance whereof there is greatest impiety , rather than in ababstaining from sacrifice . nor ( as he adds in the close of that excellent work ) is the most perfect natural artifice to be seen in man only , but you may find the like industrious design and wisdom of the author , in any living creature which you shall please to dissect . and by how much the less it is , so much the greater admiration shall it raise in you , which those artists shew that describe some great thing ( contractedly ) in a very small space : as that person ( saith he ) who lately engraved phaeton carried , in his chariot , with his four horses , upon a little ring . a most incredible sight ! but there is nothing in matters of this nature , more strange than in the structure of the leg of a flea ? ( how much more might it be said of all its inward parts ? ) therefore ( as he adds ) the greatest commodity of such a work , accrues not to physicians , but to them who are studious of nature , viz. the knowledge of our makers perfection , and that ( as he had said a little above ) it establishes the principle of the most perfect theology ; which theology ( saith he ) is much more excellent than all medicine . it were too great an undertaking , and beyond the designed limits of this discourse ( though it would be to excellent purpose , if it could be done without amusing terms , and in that easie , familiar way as to be capable of common use ) to pursue , and trace distinctly the prints and foot-steps of the admirable wisdom , which appears in the structure and frame of this outer temple . ( for even our bodies themselves are said to be the temples of the holy ghost . ) and to dwell , a while , in the contemplation , and discovery of those numerous instances of most apparent , ungainsayable sagacity and providence which offer themselves to view in every part and particle of this fabrick . how most commodiously all things are ordered in it ? with how strangely cautious circumspection , and foresight , not only destructive , but even ( perpetually ) vexatious and afflicting incongruities are avoided and provided against ? to pose our selves upon the sundry obvious questions that might be put for the evincing of such provident foresight . as for instance , how comes it to pass that the several parts which we find to be double in our bodies , are not single only ? is this altogether by chance ? that there are two eyes , ears , nostrils , hands , feet , &c. what a miserable shiftless creature had man been , if there had only been allow'd him one foot ? a seeing , hearing , talking , unmoving statue ! that the hand is divided into fingers ? those so conveniently situate , one in so fitly opposite a posture to the rest ? and what if some one pair or other of these parts had been universally wanting ? the hands , the feet , the eyes , the ears . how great a misery had it inferr'd upon mankind ? and is it only a casualty that it is not so ? that the back bone is composed of so many joynts ( twenty four , besides those of that which is the basis and sustainer of the whole ) and is not all of a piece , by which stooping , or any motion of the head or neck , divers from that of the whole body , had been altogether impossible ? that there is such variety and curiosity in the ways of joyning the bones together in that and other parts of the body ? that in some parts they are joyned by meer adherence of one to another , either with or without an intervening medium , and both these ways so diversly . that others are fastened together by proper joynting , so as to sute , and be accompanied with motion , either more obscure , or more manifest . and this , either by a deeper , or more superficial insertion of one bone into another , or by a mutual insertion , and that so different ways . and that all these should be so exactly accommodated to the several parts and uses to which they belong and serve . was all this without design ? who that views the curious and apt texture of the eye , can think it was not made on purpose to see with , † and the ear , upon the like view , for hearing ? when so many things must concur that these actions might be performed by these organs , and are found to do so ? or who can think that the sundry little engines belonging to the eye were not made with design to move it upwards , downwards , to this side , or that , or whirle it about , as there should be occasion ; without which instruments , and their appendages , no such motion could have been ? who , that is not stupidly perverse , can think that the sundry inward parts ( which it would require a volume distinctly to speak of , and but to mention them and their uses would too unproportionably swell this part of this discourse ) were not made , purposely , by a designing agent , for the ends they so aptly and constantly serve for ; the want of some one among divers whereof , or but a little misplacing , or if things had been but a little otherwise than they are , had inferr'd an impossibility , that such a creature as man could have subsisted , or been propagated upon the face of the earth . as what if there had not been such a receptacle prepared as the stomach is , and so formed , and placed as it is , to receive and digest necessary nutriment ? had not the whole frame of man besides been in vain ? or what if the passage from it downward , had not been made somewhat , a little way , ascending , so as to detain a convenient time what is received , but that what was taken in were suddenly transmitted ? it is evident the whole structure had been ruin'd as soon as made . what ( to instance in what seems so small a matter ) if that little cover had been wanting at the entrance of that passage through which we breath ? ( the depression whereof by the weight of what we eat or drink shuts it , and prevents meat and drink from going down that way ) had not unavoidable suffocation ensued ? and who can number the instances that might be given besides ? now when there is a concurrence of so many things absolutely necessary ( concerning which the common saying is as applicable , more frequently wont to be applied to matters of morality , goodness is from the concurrence of all causes , evil from any defect ) each so aptly and opportunely serving its own proper use , and all , one common end : certainly to say that so manifold , so regular , and stated a subserviency to that end , and the end it self were undesigned , and things casually fell out thus , is to say we know or care not what . we will only before we close this consideration , concerning the meer frame of an humane body ( which hath been so hastily and superficially proposed ) offer a supposition which is no more strange ( excluding the vulgar notion by which nothing is strange , but what is not common ) than the thing it self as it actually is , viz. that the whole more external covering of the body of a man were made , instead of skin , and flesh , of some very transparent substance , flexible , but clear as very crystal ; through which and the other more inward ( and as transparent ) integuments or unfoldings , we could plainly perceive the situation and order of all the internal parts , and how they each of them perform their distinct offices . if we could discern the continual motion of the blood , how it is conveyed by its proper conduits from its first source and fountain , partly downwards to the lower intrails ( if rather it ascend not from thence , as at least what afterwards becomes bloud doth ) partly upwards , to its admirable elaboratory , the heart : where it is refined and furnished with fresh vital spirits , and so transmitted thence by the distinct vessels prepared for this purpose ; could we perceive the curious contrivance of those little doors by which it is let in and out , on this side and on that ; the order and course of its circulation , its most commodious distribution , by two social chanels , or conduit-pipes that every where accompany one another throughout the body . could we discern the curious artifice of the brain its ways of purgation ; and were it possible to pry into the secret chambers & receptacles of the less or more pure spirits there ; perceive their manifold conveyances , and the rare texture of that net commonly call'd the wonderful one . could we behold the veins , arteries , and nerves , all of them arising from their proper and distinct originals ; and their orderly dispersion for the most part by pairs and conjugations on this side and that , from the middle of the back , with the curiously wrought branches , which supposing these to appear duly diversified , as so many more duskish strokes in this transparent frame , they would be found to make throughout the whole of it , were every smaller fibre thus made at once discernable ; especially those innumerable threds into which the spinal marrow is distributed at the bottom of the back : and could we through the same medium perceive those numerous little machines made to serve unto voluntary motions ( which in the whole body are computed by some to the number of four hundred and thirty , or thereabouts , or so many of them as according to the present supposition could possibly come in view ) and discern their composition ; their various and elegant figures , round , square , long , triangular , &c. and behold them do their offices , and see how they ply to and fro , and work in their respective places , as any motion is to be performed by them . were all these things , i say , thus made liable to an easie and distinct view ; who would not admiringly cry out , how fearfully and wonderfully am i made ? and sure there is no man sober , who would not upon such a sight pronounce that man mad that should suppose such a production to have been a meer undesigned casualty . at least if there be any thing in the world , that may be thought to carry sufficiently convincing evidences in it of its having been made industriously , and on purpose , not by chance , would not this composition , thus offered to view , be esteemed to do so much more ? yea , and if it it did only bear upon it characters equally evidential of wisdom and design , with what doth certainly so , though in the lowest degree , it were sufficient to evince our present purpose . for if one such instance as this would bring the matter no higher than to a bare equality , that would at least argue a maker of man's body , as wise , and as properly designing as the artificer of any such slighter piece of workmanship , that may yet , certainly , be concluded the effect of skill and design . and then enough might be said from other instances to manifest him unspeakably superiour . and that the matter would be brought , at least , to an equality upon the supposition now made , there can be no doubt , if any one be judge that hath not abjur'd his understanding and his eyes together . and what then , if we jay aside that supposition ( which only somewhat gratifies fancy and imagination ) doth that alter the case ? or is there the less of wisdom and contrivance expressed in this work of forming mans body , only for that it is not so easily and suddenly obvious to our sight ? then we might with the same reason say concerning some curious piece of carved work , that is thought fit to be kept lock'd up in a cabinet , when we see it , that there was admirable workmanship shewn in doing it ; but as soon as it is again shut up in its repository , that there was none at all . inasmuch as we speak of the objective characters of wisdom and design that are in the thing it self ( though they must some way or other come under our notice , otherwise we can be capable of arguing nothing from them , yet ) since we have sufficient assurance , that there really are svch characters in the structure of the body of man , as have been mentioned , and a thousand more than have been thought necessary to be mentioned here : it is plain that the greater or less facility of finding them out ; so that we be at a certainty that they are , ( whether by the slower and more gradual search of our own eyes ; or by relying upon the testimony of such as have purchased themselves that satisfaction , by their own labour and diligence ) is meerly accidental to the thing it self we are discoursing of : and neither adds to , nor detracts from the rational evidence of the present argument . or if it do either , the more abstruse paths of divine wisdom in this ( as in other things ) do rather recommend it the more to our adoration and reverence , than if every thing were obvious , and lay open to the first glance of a more careless eye . the things which we are sure ( or may be , if we do not shut our eyes ) the wise maker of this world hath done , do sufficiently serve to assure us that he could have done this also , that is , have made everything in the frame and shape of our bodies conspicuous in the way but now supposed , if he had thought it fit . he hath done greater things . and since he hath not thought that fit , we may be bold to say the doing of it would signifie more trifling , and less design . it gives us a more amiable and comely representation of the being we are treating of , that his works are less for oftentation than use . and that his wisdom and other attributes appear in them rather to the instruction of sober , than the gratification of vain minds . we may therefore confidently conclude that the figuration of the humane body carries with it , as manifest unquestionable evidences of design , as any piece of humane artifice , that most confessedly in the judgment of any man doth so . and therefore , had , as certainly , a designing cause . we may challenge the world to shew a disparity ; unless it be that the advantage is unconceivably great on our side . for would not any one that hath not abandon'd at once both his reason and his modesty , be asham'd to confess and admire the skill that is shewn in making a statue , or the picture of a man , that ( as one ingeniously says ) is but the shadow of his skin , and deny the wisdom that appears in the composure of his body it self , that contains so numerous and so various engines and instruments for sundry purposes in it , as that it is become an art , and a very laudable one , but to discover and find out the art and skill that is shewn in the contrivance and formation of them . it is in the mean time strange to consider from how different and contrary causes it proceeds , that the wise contriver of this fabrick hath not his due acknowledgments on the account of it . for with some it proceeds from their supine and drowsie ignorance , and that they little know or think what prints and foot-steps of a deity they carry about them , in their bone and flesh , in every part and vein and limb . with others ( as if too much learning had made them mad , or an excess of light had struck them into a mopish blindness ) these things are ▪ so well known , and seem so common and obvious that they are the less regarded . and because they can give a very punctual account that things are so , they think it , now , not worth the considering how they come to be so . they can trace all these hidden paths and footsteps , and therefore all seems very easie ; and they give over wondering . as they that would detract from columbus's acquist of glory by the discovery he had made of america ; by pretending the atchievement was easie ; whom he ingeniously rebuk'd , by challenging them to make an egg stand erect , alone , upon a plain table ; which when none of them could do , he only by a gentle bruising of one end of it , makes it stand on the table without other support , and then tells them this was more easie than his voyage into america , now they had seen it done ; before , they knew not how to go about it . some may think the contrivance of the body of a man , or other animal , easie , now they know it ; but had they been to project such a model without a pattern , or any thing leading thereto ; how miserable a loss had they been at ? how easie a confession had been drawn from them of the finger of god ; and how silent a submission to his just triumph over their , and all humane wit ! when as the most admired performances in this kind by any mortal have been only faint and infinitely distant imitations of the works of god. as is to be seen in the so much celebrated exploits of posidonius , regiomontanus , and others of this sort . and now if any should be either so incurably blind as not to perceive , or so perversly wilful as not to acknowledge an appearance of wisdom in the frame and figuration of the body of an animal ( peculiarly of man ) more than equal to what appears in any the most exquisite piece of humane artifice , and which no wit of man can ever fully imitate ; although as hath been said an acknowledg'd equality would suffice to evince a wise maker thereof ; yet because it is the existence of god we are now speaking of ; and that it is therefore not enough to evince , but to magnifie the wisdom we would ascribe to him : we shall pass from the parts and frame to the consideration of the more principal powers and functions of terrestrial creatures ; ascending from such as agree to the less perfect orders of these , to those of the more perfect , viz. of man himself . and surely to have been the author of faculties that shall enable to such functions , will evidence a wisdom that defies our imitation , and will dismay the attempt of it . we begin with that of growth . many sorts of rare engines we acknowledge contrived by the wit of man , but who hath ever made one that could grow ? or that had in it a self-improving power ? a tree , an herb , a pile of grass may upon this account challenge all the world to make such a thing . that is to implant the power of growing into any thing to which it doth not natively belong , or to make a thing to which it doth . by what art would they make a seed ? and which way would they inspire it with a seminal form ? and they that think this whole globe of the earth was compacted by the casual ( or fatal ) coalition of particles of matter , by what magick would they conjure so many to come together as should make one clod ? we vainly hunt with a lingering mind after miracles , if we did not ( more vainly ) mean by them nothing else but novelties , we are compass'd about with such . and the greatest miracle is , that we see them not . you with whom the daily productions of nature ( as you call it ) are so cheap , see if you can do the like . try your skill upon a rose . yea , but you must have pre-existent matter ? but can you ever prove the maker of the world had so ? or even defend the possibility of uncreated matter ? and suppose they had the free grant of all the matter between the crown of their head and the moon , could they tell what to do with it ? or how to manage it , so as to make it yield them one single flower , that they might glory in as their own production ? and what mortal man that hath reason enough about him to be serious , and to think a while , would not even be amaz'd at the miracle of nutrition ? or that there are things in the world capable of nourishment , or who would attempt an imitation here ? or not despair to perform any thing like it . that is to make any nourishable thing ? are we not here infinitely out-done ? do not we see our selves compass'd about with wonders , and are we not cur selves such , in that we see , and are creatures from all whose parts there is a continual defluxion , and yet that receive a constant gradual supply and renovation by which they are continued in the same state ! as the bush burning , but not consumed . 't is easie to give an artificial frame to a thing that shall gradually decay and wast , till it quite be gone and disappear . you can raise a structure of snow that would soon do that . but can your manual skill compose a thing that like our bodies shall be continually melting away , and be continually repaired through so long a tract of time ? nay , but you can tell how it is done , you know in what method , and by what instruments food is received , concocted , separated , and so much as must serve for nourishment turned into chyle , and that into bloud , first grosser , and then more refined , and that distributed into all parts for this purpose . yea , and what then ? therefore you are as wise as your maker ? could you have made such a thing as the stomach , a liver , an heart , a vein , an artery ? or are you so very sure what the digestive quality is ? or if you are , and know what things best serve to maintain , to repair , or strengthen it , who implanted that quality ? both where it is so immediately useful , or in the other things you would use for the service of that ? or how , if such things had not been prepared to your hand , would you have devised to perswade the particles of matter into so useful and happy a conjuncture , as that such a quality might result ? or ( to speak more suteably to the most ) how , if you had not been shewn the way , would you have thought it were to be done , or which way would you have gone to work , to turn meat and drink into flesh and bloud ? nor is propagation of their own kind by the creatures that have that faculty implanted in them , less admirable , or more possible to be imitated by any humane device . such productions stay in their first descent . who can by his own contrivance find out a way of making any thing that can produce-another like it self . what machine did ever man invent that had this power ? and the ways and means by which it is done , are such ( though he that can do all things well knew how to compass his ends by them ) as do exceed not our understanding only , but our wonder . and what shall we say of spontaneous motion wherewith we find also creatures endowed that are so mean and despicable in our eyes ( as well as our selves ) that is , that so silly a thing as a fly , a gnat , &c. should have a power in it to move it self , or stop its own motion , at its own pleasure ! how far have all attempted imitations in this kind fallen short of this perfection ? and how much more excellent a thing is the smallest and most contemptible insect , than the most admired machine we ever heard or read of ( as archytas tarintinus his dove so anciently celebrated , or more lately regiomontanus his fly , or his eagle , or any the like . ) not only as having this peculiar power above any thing of this sort , but as having the sundry other powers besides meeting in it , whereof these are wholy destitute . and should we go on to instance further in the several powers of sensation , both external and internal , the various instincts , appetitions , passions , sympathies , antipathies , the powers of memory , and ( we might add ) of speech , that we find the inferiour orders of creatures , either necessarily furnish'd with , or some of them as to this last dispos'd unto . how should we even over-do the present business ? and too needlesly insult over humane wit ( which we must suppose to have already yeilded the cause ) in challenging it to produce and offer to view , an hearing , seeing-engine , that can imagine , talk , is capable of hunger , thirst , of desire , anger , fear , grief , &c. as its own creature , concerning which it may glory and say , i have done this ? is it so admirable a performance , and so ungainsayable an evidence of skill and wisdom , with much labour and long travel of mind , a busie , restless , agitation of working thoughts , the often renewal of frustrated attempts , the varying of defeated trials ; this way and that , at length to hit upon , and by much pains , and with a slow gradual progress , by the use of who can tell how many sundry sorts of instruments or tools , managed by more ( possibly ) than a few hands , by long hewing , hammering , turning , filing , to compose one only single machine of such a frame and structure , as that by the frequent re-inforcement of a skilful hand , it may be capable of some ( and that , otherwise , but a very short-liv'd ) motion : and is it no argument , or effect of wisdom so easily and certainly , without labour , error , or disappointment to frame both so infinite a variety of kinds , and so innumerable individuals of every such kind of living creatures , that cannot only with the greatest facility move themselves with so many sorts of motion , downwards , upwards ( many of them ) to , and fro , this way or that , with a progressive , or circular , a swifter or a slower motion at their own pleasure , but can also grow , propagate , see , hear , desire , joy , &c. is this no work of wisdom , but only blind either , fate or chance ? of how strangely perverse and odd a complexion is that understanding ( if yet it may be called an understanding ) that can make this judgment ! and they think they have found out a rare knack , and that gives a great relief to their diseased minds , who have learn'd to call the bodies of living creatures ( even the humane not excepted ) by way of diminution machines or engines too . but how little cause there is to hug or be fond of this fansie would plainly appear , if first , we would allow our selves leasure to examine with how small pretence this appellation is so placed , and applied . and next if it be applied rightly , to how little purpose it is alledg'd , or that it signifies nothing to the exclusion of divine wisdom from the formation of them . and for the first , because we know not a better , let it be considered how defective and unsatisfying the account is , which the great and ( justly admired ) master in this faculty , gives , how divers of those things which he would have to be so , are performed only in the mechanical way . for though his ingenuity must be acknowledged in his modest exception of some nobler operations belonging to our selves from coming under those rigid necessitating laws , yet certainly to the severe enquiry of one not partially addicted to the sentiments of so great a wit because they were his , it would appear there are great defects , and many things yet wanting , in the account which is given us of some of the meaner of those functions which he would attribute only to organiz'd matter , or ( to use his own expression ) to the conformation of the members of the body , and the course of the spirits excited by the heat of the heart , &c. for howsoever accurately he describes the instruments and the way , his account seems very little satisfying of the principle , either of spontaneous motion , or of sensation . as to the former , though it be very apparent that the muscles seated in that opposite posture wherein they are mostly found paired throughout the body , the nerves , and the animal spirits in the brain , and ( suppose we ) that glandule seated in the inmost parts of it , are the instruments of the motion of the limbs , and the whole body ; yet what are all these to the prime causation or much more , to the spontaneity of this motion ? and whereas , with us ( who are acknowledged to have such a faculty independent on the body ) an act of will doth so manifestly contribute , so that , when we will our body is moved with so admirable facility , and we feel not the cumbersome weight of an arm to be lift up , or of our whole corporeal bulk to be moved this way or that , by a slower or swifter motion . yea , and when as also , if we will , we can on the sudden in a very instant start up out of the most composed sedentary posture , and put our selves , upon occasion , into the most violent course of motion or action . but if we have no such will , though we have the same agile spirits about us , we find no difficulty to keep in a posture of rest ; and are , for the most part , not sensible of any endeavour or urgency of those active particles , as if they were hardly to be restrained from putting us into motion ; and against a reluctant act of our will , we are not moved but with great difficulty to them that will give themselves and us the trouble . this being , i say , the case with us ; and it being also obvious to our observation , that it is so very much alike in these mentioned respects , with brute creatures , how unconceivable is it that the directive principle of their motions and ours should be so vastly , and altogether unlike ? ( whatsoever greater perfection is required with us , as to those more noble and perfect functions and operations which are found to belong to us , ) that is , that in us , an act of will should signifie so very much , and be for the most part necessary to the beginning , the continuing , the stopping , or the varying of our motions ; and in them , nothing like it , nor any thing else , besides only that corporal principle , which he assigns as common to them and us , the continual heat in the heart ( which he calls a sort of fire ) nourished by the bloud of the veins ; the instruments of motion , already mention'd , and the various representations and impressions of external objects as there and elsewhere he expresses himself ! upon which last ( though much is undoubtedly to be attributed to it ) that so main a stress should be laid as to the diversifying of motion seems strange ; when we may observe so various motions of some silly creatures , as of a fly in our window , while we cannot perceive , and can scarce imagine any change in external objects about them : yea , a swarm of flies , so variously frisking , and plying to and fro , some this way , others that ; with a thousand diversities and interferings in their motion : and some resting while things are in the same state externally to them all . so that what should cause or cease , or so strangely vary such motions , is , from thence , or any thing else he hath said , left unimaginable . as it is much more , how , in creatures of much strength , as a bear or a lion , a paw should be moved sometimes so gently , and sometimes with so mighty force , only by meer mechanism , without any directive principle that is not altogether corporal . but most of all how the strange regularity of motion in some creatures , as of the spider in making its web , and the like should be owing to no other than such causes as he hath assigned of the motions in general of brute creatures . and what though some motions of our own seem wholly involuntary ( as that of our eye-lids , in the case which he supposes ) doth it therefore follow they must proceed from a principle only corporal ? as if our soul had no other act belonging to it , but that of willing ? which he doth not down-right say ; but that it is its only , or its chief act ; and if it be its chief act only , what hinders but that such a motion may proceed from an act that is not chief ? or that it may have a power that may sometimes step forth into act ( and in greater matters than that ) without any formal deliberated command or direction of our will. so little reason is there to conclude that all our motions common to us with beasts , or even their motions themselves depend on nothing else than the conformation of the members , and the course which the spirits , excited by the heat of the heart , do naturally follow , in the brain , the nerves , and the muscles , after the same manner with the motion of an automation , &c. but as to the matter of sensation , his account seems much more defective and unintelligible , that is , how it should be performed ( as he supposes every thing common to us with beasts may be ) without a soul. for , admit that it be ( as who doubts but it is ) by the instruments which he assigns , we are still to seek what is the sentient , or what useth these instruments , and doth sentire , or exercise sense by them ? that is , suppose it be performed in the brain , and that ( as he says ) by the help of the nerves , which from thence like small strings are stretcht forth unto all the other members ; suppose we have the three things to consider in the nerves which he recites ; their interiour substance , which extends it self like very slender threds from the brain to the extremities of all the other members into which they are knit . the very thin little skins which inclose these , and which being continued with those that inwrap the brain do compose the little pipes which contain these threds ; and lastly , the animal spirits which are convey'd down from the brain through these pipes . yet which of these is most subservient unto sense ? that he undertakes elsewhere to declare , viz. that we are not to think ( which we also suppose ) some nerves to serve for sense , others for motion only , as some have thought , but that the inclosed spirits serve for the motion of the members , and those little threds ( also inclosed ) for sense . are we yet any nearer our purpose ? do these small threds sentire ? are these the things that ultimately receive and discern the various impressions of objects ? and since they are all of one sort of substance , how comes it to pass that some of them are seeing threds , others hearing threds , others tasting , &c. is it from the divers and commodious figuration of the organs unto which these descend from the brain ? but though we acknowledge and admire the curious and exquisite formation of those organs , and their most apt usefulness ( as organs or instruments ) to the purposes for which they are designed ; yet what do they signifie without a proportionably apt and able agent to use them , or percipient to entertain and judge of the several notices which by them are only transmitted from external things ? that is , suppose we a drop of never so pure and transparent liquor , or let it be three , diversly tinctured or coloured , and ( lest they mingle ) kept asunder by their distinct infolding coats , let these encompass one the other , and , together , compose one little shining globe : are we satisfied that now this curious pretty ball can see ? nay , suppose we it never so conveniently situate , suppose we the forementioned strings fastned to it , and these , being hollow , well replenisht with as pure air , or wind , or gentle flame as you can imagine ; yea , and all the before described little threds to boot , can it yet do the feat ? nay , suppose we all things else to concur , that we can suppose , except a living principle ( call that by what name you will ) and is it not still as uncapable of the act of seeing , as a ball of clay , or a pebble stone ? or can the substance of the brain it self perform that or any other act of sense ( for it is superfluous to speak distinctly of the rest ) any more than the pulp of an apple , or a dish of curds ? so that trace this matter whither you will within the compass of your assigned limits , and you are still at the same loss , range through the whole body and what can you find but flesh , and bones , marrow , and bloud , strings and threds , humour and vapour ; and which of these is capable of sense ? these are your materials and such like , order them as you will , put them into what method you can devise , and except you can make it live , you cannot make it so much as feel , much less perform all other acts of sense besides , unto which these tools alone seem as unproportionable as a plough-share to the most curious sculpture , or a pair of tongs to the most melodious musick . but how much more unconceivable it is that the figuration and concurrence of the foremention'd organs can alone suffice to produce the several passions of love , fear , anger , &c. whereof we find so evident indications in brute creatures , it is enough but to hint . and ( but that all persons do not read the same books ) it were altogether unnecessary to have said so much ; after so plain demonstration already extant that matter , howsoever modified , is uncapable of sense . nor would it seem necessary to attempt any thing in this kind , in particular and direct opposition to the very peculiar sentiments of this most ingenious author ( as he will undoubtedly be reckon'd in all succeeding time ) who when he undertakes to shew what sense is , and how it is performed , makes it the proper business of the soul , comprehends it under the name of cogitation , naming himself a thinking thing , adds by way of question , what is that ? and answers , a thing doubting , understanding , affirming , denying , willing , nilling , and also imagining , and exercising sense , says expresly it is evident to all that it is the soul that exercises sense , not the body , in as direct words as the so much celebrated poet of old . the only wonder is that under this general name of cogitation he denies it unto brutes ; under which name he may be thought less fitly to have included it , than to have affirmed them uncapable of any thing to which that name ought to be applied , as he doth not only affirm , but esteems himself by most firm reasons to have proved . * and yet that particular reason seems a great deal more pious , than it is cogent ; which he gives for his chusing this particular way of differencing brutes from humane creatures , viz. lest any prejudice should be done to the doctrine of the humane souls immortality : there being nothing , as he truly says , that doth more easily turn off weak minds from the path of virtue , than if they should think the souls of brutes to be of the same nature with our own ; and therefore that nothing remains to be hoped or feared after this life , more by us than by flies or pismires . for , sure there were other ways of providing against that danger ; besides that of denying them so much as sense ( other than meerly organical as he somewhere alleviates the harshness of that position , but without telling us what use's these organs ) and the making them nothing else but well formed machines . but yet if we should admit the propriety of this appellation , and acknowledge ( the thing it self intended to be signified by it ) that all the powers belonging to meer brutal nature are purely mechanical and no more ; to what purpose is it here alledg'd ? or what can it be understood to signifie ? what is lost from our cause by it ? and what have atheists whereof to glory ? for was the contrivance of these machines theirs ? were they the authors of this rare invention , or of any thing like it ? or can they shew any product of humane device and wit , that shall be capable of vying with the strange powers of those machines ? or can they imagine what so highly exceeds all humane skill to have fallen by chance , and without any contrivance or design at all , into a frame capable of such powers and operations ? if they be machines they are ( as that free-spirited author speaks ) to be considered as a sort of machine made by the hand of god , which is by infinite degrees better ordered , and hath in it more admirable motions , than any that could ever have been formed by the art of man. yea , and we might add , so little disadvantage would accrue to the present cause ( what ever might to some other ) by this concession , that rather ( if it were not a wrong to the cause which justly disdains we should alledge any thing false or uncertain for its support ) this would add much , we will not say to its victory , but to its triumph , that we did acknowledge them nothing else than meer mechanical contrivances . for , since they must certainly either be such , or have each of them a soul to animate and inable them to their several functions ; it seems a much more easie performance , and is more conceivable , and within the nearer reach of humane apprehension that they should be furnish'd with such a one , than be made capable of so admirable operations without it ; and the former ( though it were not a surer ) were a more amazing , unsearchable , and less comprehensible discovery of the most transcendent wisdom , than the latter . but because whatsoever comes under the name of cogitation is assigned to some higher cause than mechanism ; and that there are operations belonging to man which lay claim to a reasonable soul as the immediate principle and author of them , we have yet this further step to advance ; that is to consider the most apparent evidence we have of a wise designing agent , in the powers and nature of this more excellent , and ( among things more obvious to our notice ) the noblest of his productions . and were it not for the slothful neglect of the most to study themselves ; we should not here need to recount , unto men , the common and well-known abilities and excellencies , which peculiarly belong to their own nature ; they might take notice without being told , that first as to their intellectual faculty , they have somewhat about them that can think , understand , frame notions of things , that can rectifie or supply the false or defective representations which are made to them by their external senses , and fansies , that can conceive of things far above the reach , and sphere of sense , the moral good or evil of actions or inclinations , what there is in them of rectitude or pravity ; whereby they can animadvert and cast their eye inward upon themselves . observe the good or evil acts or inclinations , the knowledge , ignorance , dulness , vigour , tranquility , trouble , and generally , the perfections or imperfections of their own minds . that can apprehend the general natures of things , the future existence of what yet is not , with the future appearance of that to us which as yet appears not . of which last sort of power , the confident assertion no man can have a conception of the future , needs not , against our experience , make us doubt ; especially being inforced by no better than that pleasant reason there subjoyned , for , the future is not yet ; that is to say , because it is future ; and so ( which is all this reason amounts to ) we cannot conceive it , because we cannot . for though our conceptions of former things guide us in forming notions of what is future , yet sure our conception of any thing as future , is much another sort of conception , from what we have of the same thing as past , as appears from its different effects ; for if an object be apprehended good , we conceive of it as past with sorrow , as future with hope and joy . if evil , with joy as past , with fear and sorrow , as future . and ( which above all the rest discovers and magnifies the intellectual power of the humane soul ) that they can form a conception ( howsoever imperfect ) of this absolute perfect being , whereof we are discoursing . which even they that acknowledge not its existence cannot deny , except they will profess themselves blindly and at a venture to deny they know not what ? or what they have not so much as thought of ? they may take notice of their power of comparing things , of discerning and making a judgment of their agreements and disagreements , their proportions and disproportions to one another . of affirming , or denying this or that concerning such or such things ; and of pronouncing with more or less confidence concerning the truth or falshood of such affirmations or negations . and moreover of their power of arguing and inferring one thing from another , so as from one plain and evident principle to draw forth a long chain of consequences that may be discerned to be linked therewith . they have withal to consider the liberty and the large capacity of the humane will ; which , when it is its self , rejects the dominion of any other than the supreme lord ; and refuses satisfaction in any other than the supreme and most comprehensive good . and upon , even , so hasty , and transient a view , of a thing furnished with such powers and faculties ; we have sufficient occasion to bethink our selves ; how came such a thing as this into being ? whence did it spring , or to what original doth it owe it self ? more particularly we have here two things to be discoursed : first , that notwithstanding so high excellencies , the soul of man doth yet appear to be a caused being , that sometime had a beginning . secondly , that by them , it is sufficiently evident that it owes it self to a wise and intelligent cause . as to the former of these we need say the less , because that sort of atheists with whom we have chiefly now to do , deny not humane souls to have had a beginning , as supposing them to be produced by the bodies they animate by the same generation , and that such generation did sometimes begin . that only rude and wildly moving matter was from eternity , and that by infinite alterations and commixtures in that eternity , it fell at last into this orderly frame and state wherein things now are , and became prolifick , so as to give beginning to the several sorts of living things , which do now continue to propagate themselves . the mad folly of which random fancy we have been so largely contending against hitherto . the other sort who were for an eternal succession of generations have been sufficiently refuted by divers others , and partly by what hath been already said in this discourse ; and we may further meet with them ere it be long . we in the mean time find not any professing atheism to make humane souls as such necessary and self-original beings . yet it is requisite to consider not only what persons of atheistical perswasions have said , but what also they , possibly , may say . and moreover some that have been remote from atheism have been prone upon the contemplation of the excellencies of the humane soul to over-magnifie , yea and even no less than deifie it . 't is therefore needful to say somewhat in this matter . for if nothing of direct and down-right atheism had been : the rash hyperboles ( as we will charitably call them ) and unwarrantable rhetorications of these latter , should they obtain to be lookt upon and received as severe and strict assertions of truth , were equally destructive of religion , as the other more strangely bold and avowed opposition to it . such , i mean , as have spoken of the souls of men , as parts of god , one thing with him ; a particle of divine breath ; an extract , or derivation of himself . that have not feared to apply to them his most peculiar attributes , or say that of them which is most appropriate , and incommunicably belonging to him alone . nay , to give them his very name , and say in plain words they were god. now it would render a temple alike insignificant to suppose no worshipper , as to suppose none who should be worshipped . and what should be the worshiper when our souls are thought the same thing with what should be the object of our worship ? but methinks when we consider their necessitous indigent state , their wants and cravings , their pressures and groans , their grievances and complaints , we should find enough to convince us they are not the self-originate or self-sufficient being . and might even despair any thing should be plain and easie to them with whom it is a difficulty to distinguish themselves from god. why are they in a state which they dislike ? wherefore are they not full and satisfied ? why do they wish , and complain , is this god-like ? but if any have a doubt hanging in their minds concerning the unity of souls with one another , or with the soul of the world , let them read what is already extant . and supposing them thereupon , distinct beings ; there needs no more to prove them not to be necessary , independent , uncaused ones , than their subjection to so frequent changes ; their ignorance , doubts , irresolution , and gradual progress to knowledge , certainty , and stability in their purposes ; their very being united with these bodies in which they have been but a little while , as we all know ; whereby they undergo no small change ( admitting them , to have been , pre-existent ) and wherein they experience so many . yea , whether those changes import any immutation of their very essence or no ; the repugnancy being so plainly manifest of the very terms , necessary and changeable . and inasmuch as it is so evident that a necessary being can receive no accession to it self ; than it must always have or keep it self , after the same manner , and in the same state ; that if it be necessarily such , or such , ( as we cannot conceive it to be , but we must , in our own thoughts , affix to it some determinate state or other ) it must be eternally such , and ever in that particular unchanged state . therefore be the perfection of our souls as great as our most certain knowledge of them can possibly allow us to suppose it , 't is not yet so great , but that we must be constrained to confess them no necessary self-criginate beings , and by consequence , dependent ones , that owe themselves to some cause . nor yet ( that we may pass over to the other strangely distant extreme ) is the perfection of our souls so little , as to require less than an intelligent cause , endow'd with the wisdom which we assert and challenge unto the truly necessary uncaused being . which , because he hath no other rival or competitor for the glory of this production , than only the fortuitous jumble of the blindly moving particles of matter , our enquiry here will only be whose image the thing produced bears ; or which it more resembles , stupid , sensless unactive matter ( or at the best only supposed moving , though no man upon the atheists terms , can imagine how it came to be so ) or the active intelligent being , whom we affirm the cause of all things , and who hath peculiarly entituled himself the father of spirits . that is , we are to consider whether the powers and operations belonging to the reasonable soul do not plainly argue , 1. that it neither rises from nor is meer matter ; whence it will be consequent it must have an efficient divers from matter ? 2. that it owes it self to an intelligent efficient . as to the former , we need not deal distinctly and severally concerning their original and their nature . for if they are not meer matter , it will be evident enough they do not arise from thence . so that here all will be summ'd up in this enquiry , whether reason can agree to matter ? we shall therefore wave the consideration of their conceits , concerning the manner of the first origination of men , as that their whole being was only a production of the earth . whereof the philosophical account deserves as much laughter , instead of confutation , as any the most fabulously poetical . that is , how they were formed ( as also the other animals ) in certain little bags or wombs of the earth , out of which , when they grew ripe , they broke forth , * &c. and only consider what is said of the constitution and nature of the humane soul it self , which is said to be compos'd of very well polish'd , the smoothest and the roundest atoms ; and which are of the neatest fashion , and every way , you must suppose , the best condition'd the whole country could afford ; of a more excellent make , as there is added , than those of the fire it self . and these are the things you must know , which think , study , contemplate , frame syllogisms , make theorems , lay plots , contrive business , act the philosopher , the logician , the mathematician , statesman , and every thing else ( only you may except the priest , for of him there was no need . ) this therefore is our present theme , whether such things as these be capable of such , or any acts of reason yea or no ? and if such a matter may admit of serious discourse ; in this way it may be convenient to proceed , viz. either any such small particle , or atom ( for our business is not now with des cartes but epicurus ) alone , is rational , or a good convenient number of them assembled , and most happily met together . it is much to be feared the former way will not do . for we have nothing to consider in any of these atoms , in its solitary condition , besides its magnitude , its figure , and its weight , and you may add also its motion ( if you could devise how it should come by it . ) and now because it is not to be thought that all atoms are rational ( for then the stump of a tree , or a bundle of straw might serve to make a soul of , for ought we know , as good as the best ) it is to be considered by which of those properties , an atom shall be entituled to the priviledge of being rational , and the rational atoms be distinguished from the rest . is it their peculiar magnitude or size that so far ennobles them ? epicurus would here have us believe that the least are the fittest for this turn . now if you consider how little we must suppose them generally to be , according to his account of them ; that is , that looking upon any of those little motes a stream whereof you may perceive when the sun shines in at a window , and he doubts not but many myriads of even ordinary atoms go to the composition of any one of these scarcely discernable motes ; how sportful a contemplation were it , to suppose one of those furnished with all the powers , of a reasonable soul ( though its likely they would not laugh at the jest that think thousands of souls might be conveniently plac'd upon the point of a needle . ) and yet , which makes the matter more admirable , that very few , except they be very carefully pickt and chosen , can be found among those many myriads , but will be too big to be capable of rationality . here sure the fate is very hard , of those that come nearest the size , but only , by a very little too much corpulency , happen to be excluded , as unworthy to be counted among the rational atoms . but sure if all sober reason be not utterly lost and squandered away among these little entities , it must needs be judged altogether imcomprehensible , why , if , upon the account of meer littleness , any atom should be capable of reason , all should not be so . ( and then we could not but have a very rational world . ) at least , the difference , in this point , being so very small among them ; and they being all so very little , methinks they should all be capable of some reason , and have only less or more of it , according as they are bigger and less . but there is little doubt that single property , of less magnitude , will not be stood upon as the characteristical difference of rational and irrational atoms ; and because their more or less gravity is reckon'd necessarily ( and so immediately ) to depend on that ( for those atoms cannot be thought porous , but very closely compacted each one within it self ) this , it is likely , will as little be depended on * . and so their peculiar figure must be the more trusted to , as the differencing thing . and because there is in this respect so great a variety among this little sort of people , or nation as this author somewhere calls them , whereof he gives so punctual an account , † as if he had been the generalissimo of all their armies , and were wont to view them at their rendzevous , to form them into regiments and squadrons , and appoint them to the distinct services he found them aptest for . no doubt it was a difficulty to determine which sort of figure was to be pitcht on to make up the rational regiment . but since this power was absolute , and there was none to gain-say or contradict , the round figure was judged best , and most deserving this honour . otherwise a reason might have been asked ( and it might have been a greater difficulty to have given a good one ) why some other figure might not have done as well ; unless respect were had to fellow-atoms , and that it was thought , they of this figure could better associate for the present purpose ; and that we shall consider of by and by ; we now proceed on the supposition that , possibly , a single atom by the advantage of this figure , might be judg'd capable of this high atchievement . and in that case , it would not be impertinent to enquire , whether if an atom were perfectly round , and so , very rational ; but by an unexpected misadventure , it comes to have one little corner somewhere clapt on , it be hereby quite spoil'd of its rationality ? and again , whether one that comes somewhat near that figure , only it hath some little protuberancies upon it , might not by a little filing , or the friendly rubs of other atoms become rational ? and yet , now we think on 't , of this improvement he leaves no hope , because he tells us , though they have parts , yet they are so solidly compacted that they are by no force capable of dissolution . and so whatever their fate is in this particular , they must abide it without expectation of change . and yet , though we cannot really alter it for the better with any of them , yet we may think as favourably of the matter as we please ; and for any thing that yet appears , whatever peculiar claim the round ones lay to rationality , we may judge as well ( and shall not easily be disprov'd ) of any of the rest . upon the whole matter no one of these properties hitherto alone is likely to make a rational atom : what they will all do meeting together may yet seem a doubt . that is , supposing we could hit upon one single atom , that is at once of a very little size , and consequently very light and nimble , and most perfectly and unexceptionably round ( and possibly there may be found a good many such ) will not this do the business ? may we not now hope to have a rational sort of people among them , that is , those of the peculiar family or tribe ? and yet still the matter will be found to go very hard ; for if we cannot imagine or devise how any one of these properties should contribute anything ( as upon our utmost disquisition we certainly cannot ) towards the power of reasoning , it is left us altogether unimaginable how all together should make a rational atom . there is only one relief remaining , that is , what if we add to these other properties some peculiarly-brisk sort of actual motion : for to be barely movable will not serve , inasmuch as all are so ; but will not actual motion ( added to its being irreprehensibly little , light , and round ) especially if it be a very freakish one , and made up of many odd unexpected windings and turns effect the business ? possibly it might do something to actual reasoning , supposing the power were there before ; for who can tell but the little thing was faln asleep , and by this means its power might be awaken'd into some exercise ? but that it should give the power it self , is above all comprehension . and there is nothing else to give it . these that have been mentioned being all the prime qualities that are assigned to atoms singly considered . all other that can be supposed , belonging to concrete bodies , that are composed of many of them meeting together . and therefore hither in the next place our enquiry must be directed , whether any number of atoms ( definite or indefinite ) being in themselves severally irrational , can become rational by association , or compose and make up a rational soul ? hitherto it must be acknowledg'd we have not fought with any adversary ; not having met with any that have asserted the rationality of single corporeal atoms ; yet because we know not what time may produce , and whither the distress and exigency of a desperate cause may drive the maintainers of it ; 't was not therefore fit to say nothing to that ( supposable or possible ) assertion ( i mean possible to be asserted , howsoever impossible it is to be true . ) nor yet could it well admit of any thing to be said to it , but in that ludicrous and sportful way . if we will suppose any to be so foolish , they are to be dealt with according to their folly . but now as to this other conceit , that atoms ( provided they be of the right stamp or kind ) may , a competent number of them , assembled together , compose a reasonable soul is an express article of the epicurean creed . and therefore here we are to deal more cautiously ; not that this is any whit a wiser fansie than the other ; but that the truth in this matter is surer to meet with opposition in the minds of some persons already formed unto that wild apprehension and tinctur'd with it . wherefore such must be desired to consider in the first place , if they will be true disciples of epicurus throughout , what he affirms of all atoms universally , that they must be simple uncompounded bodies ( or if you will corpuscles ) not capable of division or section , by no force dissoluble , and therefore immutable , or in themselves void of any mutation . hereupon let it be next considered , if there were in them ( those that are of the right size , shape , and weight ) severally , some certain sparks or seeds of reason ( that we may make the supposition as advantagious as we can ) or dispositions thereto , yet how shall it be possible to them to communicate ? or have that communion with one another , as together , to constitute an actually and completely rational , or thinking thing . if every one could bring somewhat to a common stock , that might be serviceable to that purpose ; how shall each ones proportion or share be imparted ? they can none of them emit any thing , there can possibly be no such thing as an effluvium from any of them , inasmuch as they are incapable of diminution ; and are themselves each of them as little as the least imaginable effluvium that we would suppose to proceed from this or that particular atom . they can at the most but touch one another , penetrate , or get into one another they cannot . insomuch as if any one have a treasure in it , which is in readiness for the making up an intellective faculty or power among them , that should be common to them all ; yet each one remains so lockt up within it self , and is so reserved and incommunicative , that no other , much less the whole body of them , can be any jot the wiser . so that this is like to be a very dull assembly . but then , if there be nothing of reason to be communicated , we are yet at a greater loss . for , if it be said having nothing else to communicate , they communicate themselves , but what is that self ? is it a rational self ? or is every single atom , that enters this composition , reason ? or is it a principle of reason ? is it a seed ? or is it a part ? is it a thought ? what shall we suppose ? or what is there in the properties assigned to this sort of atoms that can bespeak it any of these ? and if none of these can be supposed ; what doth their association signifie towards ratiocination ? they are little , what doth that contribute ? therefore there may need the more of them to make a good large soul ; but why must a little thing , devoid of reason , contribute more towards it than another somewhat bigger ? they are light , doth that mend the matter ? they are the sooner blown away , they can the less co-here , or keep together ; they are the more easily capable of dissipation , the less of keeping their places in solemn counsel . they are round , and exactly smooth . but why do they the more conveniently associate upon that account for this purpose ? they cannot therefore come so close together as they might have done , had they been of various figures . they cannot , indeed , give or receive so rude touches . this signifies somewhat towards the keeping of state , but what doth it to the exercise of reason ? their being so perfectly and smoothly round makes them the more uncapable of keeping a steady station , they are the more in janger of rolling away from one another , they can upon this account lay no hold of each other . their counsels and resolves are likely to be the more lubricous , and liable to an uncertain volubility . it is not to be imagined what a collection of individuals only thus qualified can do when they are come together , an assembly thus constituted . are we hence to expect oracles , philosophical determinations ? maxims of state ? and since they are suppos'd to be so much alike , how are the mathematical atoms to be distinguished from the moral ? those from the political ? the contemplative from the active ? or when the assembly thinks fit to entertain it self with matters of this or that kind , what must be its different composure or posture ? into what mold or figure must it cast it self for one purpose ? and into what for another ? it 's hard to imagine that these little globular bodies , that we may well suppose to be as like as one egg can be to another , should by the meer alteration of their situation in respect of one another ( and no alteration besides can be so much as imagined among them ) make so great a change in the complexion of this assembly ; so that now it shall be dispos'd to seriousness , and by some transposition of the spherical particles , to mirth , now to business , and by and by to pleasure : and seeing all humane souls are supposed made of the same sort of material , how are the atoms model'd in one man , and how in another ? what atoms are there to dispose to this sect more , and what to another ? or if a good reason can be assigned for their difference , what shall be given for their agreement ? whence it is that there are so unquestionable common notions every where received ? why are not all things transposed in some minds , when such a posture of the atoms as might infer it , is as supposable as any other ? yea , and since men are found not always to be of one mind , with themselves , it is strange and incomprehensible that such a situation of these atoms that constitute his soul should dispose him to be of one opinion , and another of another . how are they to be rang'd when for the affirmative ? how for the negative ? and yet a great deal more strange , that since their situation is so soon chang'd , and so continually changing ( the very substance of the soul being supposed nothing else than a thing very like , but a little finer than a busie and continually moving flame of fire ) any man should ever continue to be of the same opinion with himself one quarter of an hour together ; that all notions are not confounded and jumbled ; that the same thing is not thought and unthought , resolved and unresolved a thousand times in a day . that is , if any thing could be thought or resolved at all . or if this were a subject capable of framing or receiving any sort of notion . but still that is the greatest difficulty , how there can'be such a thing as thinking , or forming of notions . the case is plain of such notions as have no relation to matter , or dependence upon external sense ( as what doth that contribute to my contemplation of my own mind , and its acts and powers to my animadversion , or knowing that i think or will this or that ? ) but besides , and more generally what proportion is there between a thought , and the motion of an atom ? will we appeal to our faculties , to our reason it self ? and whither else will we ? is there any cognation or kindred between the idaea's we have of these things , the casual agitation of a small particle of matter ( be it as little or as round as we please to imagine ) and an act of intellection or judgment ? and what if there be divers of them together ? what can they do more towards the composing an intelligent thing , than many ciphers to the arithmetical composition of a number . it would be as rational to suppose an heap of dust by long lying together might at last become rational . yes , these are things that have ( some way or other ) the power of motion ; and what can they effect by that ? they can frisk about , and ply to and fro , and interfere among themselves , and hit , and justle and tumble over one another , and that will contribute a great deal ; about as much , we may suppose , as the shaking of such dust well in a bag , by which means it might possibly become finer and smaller something ; and by continuing that action , at length rational ! no ; but these atoms , of which the soul is made , have a great advantage by their being dispos'd into a so well-contriv'd and fitly-organiz'd receptacle as the body is . it is indeed true and admirable that the body is ( as hath been before observed ) so fitly framed for the purposes whereto the whole of it , and its several parts are designed . but how unfitly is that commodious structure of it , so much as mentioned by such as will not allow themselves to own and adore the wisdom and power of its great architect . and what if the composure of the body be so apt and useful , so excellent in its own kind ; is it so in every kind , or to all imaginable purposes ? or what purpose can we possibly imagine more remote , or foreign to the composition of the body , than that the power of ratiocination should be derived thence ? it might as well be said it was so made , to whirle about the sun , or to govern the motions of the moon and stars ; as to confer the power of reason , or inable the soul to think , to understand , to deliberate , to will , &c. yea , its organs , some of them , are much more proportionable to those actions , than any of them unto these . which though a well habited body ( while the soul remains in this imprison'd state ) do less hinder , yet how doth it help ? and that it might perform these acts without bodily organs , is much more apprehensible than how they can properly be said to be performed by them . and that , though they are done in the body , they would be done much better out of it . but shall it be granted that these soul-constituting atoms till they be ( or otherwise than as they are ) united with a duly organiz'd body , are utterly destitute of any reasoning or intelligent power ? or are they , by themselves , apart from this grosser body irrational ? if this be not granted , the thing we intend must be argued out . either then they are , or they are not . if the latter be said , then they have it of themselves , without dependance on the organiz'd body ; and so we are fairly agreed to quit that pretence , without more ado , of their partaking reason from thence . and are only left to weigh over again what hath been already said to evince the contrary , that is , how manifestly absurd it is , to imagine that particles of matter by their peculiar size , or weight , or shape , or motion , or all of these together , and that whether single or associated , should be capable of reasoning . if the former be the thing which is resolv'd to be stuck to , that is , that they are of themselves irrational , but they become reasonable by their being united in such a prepared and organized body . this requires to be a little further considered : and to this purpose it is necessary to obviate a pittiful shift that it is possible some may think fit to use for the avoiding the force of this dilemma , and may rely upon as a ground why they may judge this choice the more secure ; that is , that they say they are rational by dependance on the body they animate ; because they are only found so united with one another there ; that there , they have the first coalition ; there , they are severed from such as serve not this turn ; there , they are pent in and held together as long as its due temperament lasts ; which when it fails they are dissipated , and so lose their great advantage for the acts of reason which they had in such a body . what pleasure soever this may yield , it will soon appear it does them little service . for it only implies that they have their rationality of themselves , so be it that they were together ; and not immediately from the body , or any otherwise than that they are somewhat beholding to it , for a fair occasion of being together ; as if it were else an unlawful assembly ; or that they knew not otherwise how to meet and hold together . they will not say that the body gives them being , for they are eternal , and self-subsisting , as they will have it . yea & of themselves ( though the case be otherwise with the cartesian particles ) undiminishable as to their size , and , as to their figure and weight , unalterable . so that they have neither their littleness , their roundness , nor their lightness from the body , but only their so happy meeting . admit this , and only suppose them to be met out of the body . and why may not this be thought supposable ? if they be not rational till they be met , they cannot have wit enough to scruple meeting , at least , somewhere else than in the body . and who knows but such a chance may happen ; as great as this are by these persons supposed to have happened before the world could have come to this pass it is now at , who can tell but such a number of the same sort of atoms ( it being natural for things so much of a complexion and temper to associate and find out another ) might ignorantly , and thinking no harm come together ? and having done so , why might they not keep together ? do they need to be pent in ? how are they pent in whilst in the body ? if they be dispos'd , they have ways enough to get out . and if they must needs be inclin'd to scatter when the crasis of the body fails , surely a way might be found to hem them in , if that be all ; at the time of expiration more tightly and closely than they could be in the body . and what reason can be devised why being become rational by their having been assembled in the body , they may not agree to hold together , and do so in spite of fate , or maugre all ordinary accidents , when they find it convenient to leave it . and then upon these no-way impossible suppositions ( according to their principles , so far as can be understood , with whom we have to do ) will they now be rational out of the body ? being still endowed ( as they cannot but be ) with the same high priviledges of being little , round , and light , and being still also together ; and somewhat more , it may be , at liberty , to roll and tumble , and mingle with one another , than in the body ? if it be now affirmed they will in this case be rational , at least as long as they hold together , then we are but where we were . and this shift hath but diverted us a little , but so as it was easie to bring the matter , again , about , to the same point we were at before . wherefore the shelter of the body being thus quite again forsaken , this poor expulsed crew , of dislodging atoms are exposed to fight , in the open air , for their rationality , against all that was said before . but if this refuge and sanctuary of the body be not meerly pretended to , but really and plainly trusted in and stuck to . then are we sincerely and honestly to consider what a body so variously organiz'd can do , to make such a party of atoms ( that of themselves are not so , singly , nor together ) become rational . and surely if the cause were not saved before , it is now deplorate and lost without remedy . for what do they find here that can thus beyond all expectation improve them to so high an excellency ? is it flesh , or bloud , or bones that puts this stamp upon them ? think , what is the substance of the nobler parts , the liver , or heart , or brain , that they should turn these , before , rational atoms , when they fall into them , into irrational , any more than if they were well soak'd in a quagmire , or did insinuate themselves into a piece of soft dough ? but here they meet with a benign and kindly heat and warmth which comfortably fosters and cherishes them , till at length it hath hatched them into rational . but methinks they should be warm enough of themselves , since they are supposed so much to resemble fire . and however , wherein do we find a flame of fire more rational than a piece of ice ? yea , but here they find a due temper of moisture as well as heat . and that surely doth not signifie much ; for if the common maxim be true , that the dry soul is the wisest , they might have been much wiser if they had kept themselves out of the body . and since its necessary the soul should consist of that peculiar sort of atoms before describ'd ; and the organical body ( which must be said for distinction sake , the soul being all this while supposed a body also ) consists of atoms too , that are of a much courser alloy , methinks a mixture should not be necessary , but an hinderance and great debasement rather to this rational composition , besides that it cannot be understood , if it were necessary these atoms should receive any tincture from the body in order to their being rational , what they can receive , or how they can receive any thing . they have not pores that can admit an adventitious moisture though it were of the divinest nectar , and the body could never so plentifully furnish them with it . wherein then lies the great advantage these atoms have by being in the body to their commencing rational ? if there be such advantage , why can it not be understood ? why is it not assigned ? why should we further spend our guesses what may possibly be said ? but yet , may not much be attributed to the convenient and well fenced cavity of the brains receptacle , or the more secret chambers within that ? where the studious atoms may be very private and free from disturbance ? yet sure it is hard to say , why they that are wont to do it here , might not as well philosophize in some well-chosen cavern or hole of a rock ; nor were it impossible to provide them there , of as soft a bed . and yet would it not be some relief to speak of the fine slender pipes , winding to and fro , wherein they may be conveyed , so conveniently , from place to place ; that if they do not fall into a reasoning humour in one place , they may in another ? why what can this do ? it seems somewhat like balaam's project to get into a vein of incantation by changing stations . and transplace them as you will , it requires more magick than ever he was master of , to make those innocent harmless things masters of reason . for do but consider , what if you had a large phial capable of as great a quantity as you can think needful , of very fine particles , and , replenish'd with them , closely stopt , and well luted ; suppose these as pure and fit for the purpose as you can imagine , only not yet rational ; will their faring to and fro through very close and stanch tubes from one such receptacle to another , make them at last become so ? it seems then , do what you will with them , toss and tumble them hither and thither , rack them from vessel to vessel , try what methods you can devise of sublimation or improvement , every thing looks like a vain and hopeless essay . for indeed , do what you please or can think of , they are such immutable entities , you can never make them less or finer than they originally were : and rational they were not before their meeting in the body ; wherefore it were a strange wonder if that should so far alter the case with them , that they should become rational by it . and now , i must , upon the whole profess not to be well pleased with the strain of this discourse ; not that i think it unsutable to its subject ( for i see not how it is fitly to be dealt with in a more serious way ) but that i dislike the subject . and were it not that it is too obvious how prone the minds of some are to run themselves into any the grossest absurdities rather than admit the plain and easie sentiments of religion : it were miserable trifling to talk at this rate , and a loss of time not to be endured . but when an unaccountable aversion to the acknowledgement and adoration of the ever-blessed deity hurries away men , affrighted and offended at the lustre of his so manifest appearances , to take a bad , but the only , shelter the case can admit , under the wings of any the most silly foolish figment ; though the ill temper and dangerous state of the persons is to be thought on with much pity ; yet the things which they pretend being in themselves ridiculous , if we will entertain them into our thoughts at all , can not fitly be entertained but with derision . nor doth it more unbecome a serious person to laugh at what is ridiculous , than gravely to weigh and ponder what is weighty and considerable . provided he do not seek occasions of that former sort , on purpose to gratifie a vain humour ; but only allow himself to discourse sutably to them , when they occurr . and their dotage who would fain serve themselves of so wildly extravagant and impossible suppositions ; for the fostering their horrid misbelief , that they have no god to worship , would certainly justifie as sharp ironies , as the prophet elijah bestows upon them who worshipped baal , instead of the true god. nor is any thing here said intended as a reflection on such as being unfurnished with a notion of created intelligent spirits that might distinguish them from the most subtile matter , have therefore thought them capable of being involved in the same common notion therewith , thinking them material ; and yet , in the mean time doubted not their immortality , much less the existence of a deity , the author and former of them and all things . for they are no way guilty of that blasphemous non-sense , to make them consist of necessary self-subsistent matter , every minute particle whereof is judged eternal and immutable , and in themselves , for ought we can find asserted , destitute of reason , and which yet acquire it by no one knows what coalition , without the help of a wise efficient that shall direct and and order it to so unimaginable an improvement . the persons do only think more refined matter capable of that impression and stamp ; or of having such a power put into it by the creators all-disposing hand , wherein , to do them right , though they should impose somewhat hardly upon themselves if they will make this estimate of the natural capacity of matter ; or if they think the acts and power of reason in man altogether unnatural to him . yet they do in effect the more befriend the cause we are pleading for ( as much as it can be befriended by a mis-apprehension ; which yet is a thing of that untoward genius , and doth so ill consort with truth , that it 's never admitted as a friend in any one in respect , but it repays it with a mischievous revenge in some other , as might many ways be shewn in this instance , if it were within the compass of our present design . ) it being evident that if any portion of matter shall indeed be certainly found the actual subject of such powers , and to have such operations belonging to it , there is the plainer and more undeniable necessity and demonstration of his power and wisdom , who can make any thing of any thing , and who shall then have done that which is so altogether impossible , except to him to whom all things are possible . there is the more manifest need of his hand to heighten dull matter to a qualifiedness for performances so much above its nature ; to make the loose and independent parts of so fluid matter cohere and hold together , that , if it were once made capable of knowledge , and the actual subject of it ; whatsoever notions were imprest thereon , might not be in a moment confounded and lost . as indeed they could not but be if the particles of matter were the immediate seat of reason ; and so steady a hand did not hold them in a setled composure , that they be not disordered , and men have , thence , the necessity of beginning afresh to know any thing every hour of the day . though yet it seems a great deal more reasonable to suppose the souls of men to be of a substance in it self more consistent ; and more agreeable to our experience , who find a continual ebbing and flowing of spirits , without being sensible of any so notable and sudden changes in our knowledge , as we could not but thereupon observe in our selves , if they , or any as fluid finer matter , were the immediate subjects of it . it is therefore however sufficiently evident , and out of question that the humane soul ( be its own substance what it will ) must have an efficient divers from matter , which it was our present intendment to evince . and so our way is clear to proceed to . the second enquiry whether it be not also manifest from the powers and operations which belong to it as it is reasonable , that it must have had an intelligent efficient ? that is since we find and are assured that there is a sort of being in the world ( yea somewhat of our selves , and that hath best right of any thing else about us to be called our selves ) that can think , understand , deliberate , argue , &c. and which we can most certainly assure our selves ( whether it were pre-existent in any former state or no ) is not an independent or uncaused being ; and hath therefore been the effect of some cause , whether it be not apparently the effect of a wise cause . and this upon supposition of what hath been before proved seems not liable to any the least rational doubt . for it is already apparent that it is not it self matter ; and if it were , it is however the more apparent , that its cause is not matter . inasmuch as if it be it self matter , its powers and operations are so much above the natural capacity of matter , as that it must have had a cause so much more noble , and of a more perfect nature than that , as to be able to raise and improve it beyond the natural capacity of matter : which it was impossible for that it self , to do . whence it is plain , it must have a cause divers from matter . wherefore this its immaterial cause must either be wise and intelligent , or not so . but is it possible any man should ever be guilty of a greater absurdity than to acknowledge , some certain immaterial agent destitute of wisdom , the only cause and fountain of all that wisdom , that is , or hath ever been in the whole race of mankind . that is as much as to say that all the wisdom of mankind hath been caused without a cause . for it is the same thing after we have acknowledged any thing to be caused , to say it was caused by no cause , as to say it was caused by such a cause as hath nothing of that in it , whereof we find somewhat to be in the effect . nor can it avail any thing , to speak of the disproportion or superiour excellency in some effects to their second , or to their only partial causes . as that there are sometimes learned children of unlearned parents . for who did ever , in that case , say the parents were the productive causes of that learning ? or of them as they were learned ? sure that learning comes from some other cause . but shall it then be said the souls of men have received their being from some such immaterial agent destitute of wisdom ; and afterward their wisdom and intellectual ability came some other way ; by their own observation , or by institution and precept from others ? whence then came their capacity of observing , or of receiving such instruction ? can any thing naturally destitute even of seminal reason ( as we may call it ) or of any aptitude or capacity tending thereto , ever be able to make observations , or receive instructions , whereby at length it may become rational ? and is not that capacity of the soul of man a real something ? or is there no difference between being capable of reason and uncapable ? what then , did this real something proceed from nothing ? or was the soul it self caused , and this its capacity uncaused ? or was its cause only capable of intellectual perfection , but not actually furnished therewith ? but if it were only capable , surely its advantages for the actual attainment thereof have been much greater than ours . whence it were strange if that capacity should never have come into act . and more strange that we should know or have any ground to pretend that it hath not . but that there was an actual exercise of wisdom in the production of the reasonable soul is most evident . for is it a necessary being ? that we have proved it is not . it is therefore a contingent , and its being depended on a free cause , into whose pleasure , only , it was resolvable , that it should be or not be . and which therefore had a dominion over its own acts . if this bespeak not an intelligent agent , what doth ? and though this might also be said concerning every thing else which is not necessarily ; and so might yield a more general argument to evince a free designing cause ; yet it concludes with greater evidence concerning the reasonable soul ; whose powers and operations it is so manifestly impossible should have proceeded from matter . and therefore even that vain ( and refuted ) pretence it self , that other things might , by the necessary laws of its motion , become what they are , can have less place here . whence it is more apparent that the reasonable soul must have had a free and intelligent cause that used liberty and counsel in determining that it should be , and especially that it should be such a sort of thing as we find it is . for when we see how aptly its powers and faculties serve for their proper and peculiar operations , who that is not besides himself can think that such a thing was made by one that knew not what he was doing ? or that such powers were not given on purpose for such operations ? and what is the capacity but a power that should sometime be reduced into act , and arrive to the exercise of reason it self ? now was it possible any thing should give that power that had it not any way ? that is in the same kind , or in some more excellent and noble kind ? for we contend not that this agent whereof we speak is in the strict and proper sense rational , taking that term to import an ability or faculty of inferring what is less known from what is more . for we suppose all things equally known to him ( which so far as is requisite to our present design that is the representing him the proper object of religion , or of that honour which the dedication of a temple to him imports , we may in due time come more expresly to assert . ) and that the knowledge , which is , with us , the end of reasoning , is in him , in its highest perfection without being at all beholden to that means ; that all the connexion of things with one another lie open to one comprehensive view ; and are known to be connected ; but not because they are so . we say , is it conceivable that mans knowing power should proceed from a cause that hath it not , in the same , or this more perfect kind ? and may use those words to this purpose , not for their authority ( which we expect not should be here significant ) but the convincing evidence they carry with them , he that teacheth man knowledge , shall not he know ? that we may derive this matter to an issue , 't is evident , the soul of man is not a necessary self-originate thing : and had therefore some cause . we find it to have knowledge , or the power of knowing belonging to it . therefore we say , so had its cause . we rely not here upon the credit of vulgar maxims ( whereof divers might be mentioned ) but the reason of them ; or of the thing it self we alledge . and do now speak of the whole entire cause of this being , the humane soul , or of whatsoever is causal of it ; or of any perfection naturally appertaining to it . it is of an intelligent nature . did this intelligent nature proceed from an unintelligent , as the whole and only cause of it ? that were to speak against our own eyes , and most natural common sentiments . and were the same thing as to say that something came of nothing . for it is all one to say so , and to say that any thing communicated what it had not to communicate . or ( which is alike madly absurd ) to say that the same thing was such and not such , intelligent and not intelligent , able to communicate an intelligent nature ( for sure what it doth it is able to do ) and not able ( for it is not able to communicate what it hath not ) at the same time . it is hardly here , worth the while to spend time in countermining that contemptible refuge ( which is as uncapable of offending us , as of being defended ) that humane souls may perhaps only have proceeded in the ordinary course of generation from one another . for that none have ever said any thing to that purpose , deserving a confutation except that some sober and pious persons , for the avoiding of some other difficulties , have thought it more safe to assert the traduction of humane souls ; who yet were far enough from imagining that they could be total , or first causes to one another : and doubted not but they had the constant necessary assistance of that same being we are pleading for , acting in his own sphere as the first cause in all such ( as well as any other ) productions . wherein they nothing oppose the main design of this discourse . and therefore it is not in our way to offer at any opposition unto them . but if any have a mind to indulge themselves the liberty of so much dotage as to say the souls of men were first and only causes to one another . either they must suppose them to be material beings . and then we refer them to what hath been already said , shewing that their powers and operations cannot belong to matter , nor arise from it . or immaterial , and then , they cannot produce one another in the way of generation . for of what pre-existent substance are they made ? theirs who beget them ? of that they can part with nothing , separability , at least , of parts being a most confessed property of matter . or some other ? where will they find that other spiritual subsubstance , that belong'd not inseparably to some individual being before . and besides , if it were pre-existent , as it must be if a soul be generated out of it , then they were not the first and only causes of this production . and in another way than that of generation , how will any go about to make a soul ? let experience and the making of trial convince the undertakers . by what power , or by what art will they make a reasonable soul spring up out of nothing ? it might be hoped that thus , without disputing the possibility of an eternal successive production of souls , this shift may appear vain . but if any will persist and say that how or in what way soever they are produc'd ; 't is strange if they need any nobler cause than themselves ; for may not any living thing well enough be thought capable of producing another of the same kind ? or no more than equal perfection with it self ? to this we say , besides that no one living thing is the only cause of another such . yet if that were admitted possible what will it avail ? for hath every soul that hath ever existed or been in being been produced in this way by another ? this it were ridiculous to say ; for if every one were so produced , there was then some one before every one . inasmuch as that which produces must surely have been before that which is produced by it . but how can every one have one before it ? a manifest contradiction in the very terms ! for then there will be one without the compass of every one , and how is it then said to be every one ? there is then it seems one , besides or more than all . and so all is not all . and if this be thought a sophism , let the matter be soberly considered thus . the soul of man is either a thing of that nature universally ( and consequently every individual soul ) as that it doth exist of it self necessarily and independently , or not ? if it be . then we have however a wise intelligent being necessarily existing . the thing we have been proving all this while . yet this concession we will not accept , for though it is most certain there is such a being , we have also proved the humane soul is not it . whence it is evidently a dependent being in its own nature that could never have been of it self , had it not been put into being by somewhat else . and being so in its own nature , it must be thus with every one that partakes of this nature . and consequently it must be somewhat of another nature that did put the souls of men into being . otherwise the whole stock and lineage of humane souls is said to have been dependent on a productive cause , and yet had nothing whereon to depend , and so is both caused by another , and not caused . and therefore since it is hereby evident it was somewhat else , and of another nature , than an humane soul by which all humane souls were produced into being . we again say , that distinct being either was a dependent caused being , or not . if not , it being proved that the soul of man cannot but have had an intelligent or wise cause , we have now what we seek . an independent necessary intelligent being . if it do depend , or any will be so idle to say so . that however will infallibly and very speedily lead us to the same mark . for though some have been pleased to dream of an infinite succession of individuals of this or that kind ; i suppose we have no dream as yet ready formed to come under confutation of infinite kinds or orders of beings gradually superiour , one above another ; the inferiour still depending on the superiour , and all upon nothing . and therefore i conceive we may fairly take leave of this argument from the humane soul , as having gained from it sufficient evidence of the existence of a necessary being that is intelligent and designingly active , being guided by wisdom and counsel in what it doth . we might also , if it were needful further argue the same thing from a power or ability manifestly superiour to , and that exceeds the utmost perfection of humane nature , viz. that of prophesie , or the prediction of future contingencies ; yea , and from another that exceeds the whole sphere of all created nature , and which crosses and countermands the known and stated laws thereof , viz. that of working miracles ; both of them exercised with manifest design ; as might evidently be made appear , by manifold instances , to as many , as can believe any thing to be true ; more than what they have seen with their own eyes . and that do not take present sense ( yea and their own only ) to be the alone measure of all reality . but it is not necessary we insist upon every thing that may be said ; so that enough be said to serve our present purpose . and that our purpose may yet be more fully served ; and such a being evidenced to exist as we may with satisfaction esteem to merit a temple with us , and the religion of it ; it is necessary that we add somewhat concerning 9. the divine goodness ; for unto that eternal being , whose existence we have hitherto asserted , goodness also cannot but appertain together with those his other attributes we have spoken of . it is not needful here to be curious about the usual scholastical notions of goodness , or what it imports , as it is wont to be attributed to being in the general , what , as it belongs , in a peculiar sense , to intellectual beings , or what more special import it may have in reference to this . that which we at present chiefly intend by it is a propension to do good with delight ; or most freely without other inducement , than the agreeableness of it to his nature who doth it ; and a certain delectation and complacency , which , hence , is taken in so doing . the name of goodness ( though thus it more peculiarly signifie the particular virtue of liberality ) is of a significancy large enough , even in the moral acceptation , to comprehend all other perfections or vertues , that belong to , or may any way commend the will of a free agent . these therefore we exclude not ; and particularly whatsoever is wont to be signified ( as attributable unto god ) by the names of holiness [ as a steady inclination unto what is intellectually pure , and comely , with an aversion to the contrary ] justice as that signifies [ an inclination to deal equally ] which is included in the former , yet as more expresly denoting what is more proper to a governour over others , viz. [ a resolution not to let the transgression of laws made for the preservation of common order , pass without due animadversion and punishment : ] truth , whose signification also may be wholly contained under those former more general terms , but more directly contains [ sincerity , unaptness to deceive , and constancy to ones word . ] for these may properly be stiled good things in a moral sense . as many other things might in another notion of goodness , which it belongs not to our present design to make mention of . but these are mentioned as more directly tending to represent to us an amiable object of religion . and are referr'd hither , as they fitly enough may , out of an unwillingness to multiply without necessity , particular heads or subjects of discourse . in the mean time , as was said , what we principally intend , is , that the being whose existence we have been endeavouring to evince is good , as that imports a ready inclination of will to communicate unto others what may be good to them ; creating first its own object , and then issuing forth to it in acts of free beneficence , sutable to the nature of every thing created by it . which though it be the primary or first thing carried in the notion of this goodness . yet because that inclination is not otherwise good , than as it consists with holiness , justice and truth ; these therefore may be esteemed secondarily , at least , to belong to it , as inseparable qualifications thereof . wherefore it is not a meerly natural , and necessary emanation we here intend , that prevents any act or exercise of counsel or design ; which would no way consist with the liberty of the divine will : and would make the deity as well a necessary agent , as a necessary being ; yea , and would therefore make all the creatures meerly natural and necessary emanations ; and so destroy the distinction of necessary and contingent beings . and , by consequence , bid fair to the making all things god. it would infer not only the eternity of the world , but would seem to infer either the absolute infinity of it , or the perfection of it , and of every creature in it , to that degree , as that nothing could be more perfect in its own kind than it is ; or would infer the finiteness of the divine being . for it would make what he hath done the adequate measure of what he can do . and would make all his administrations necessary , yea , and all the actions of men , and consequently take away all law and government out of the world , and all measures of right and wrong , and make all punitive justice barbarous cruelty . and consequently give us a notion of goodness at length plainly inconsistent with it self . all this is provided against by our having first asserted the wisdom of that being , whereunto we also attribute goodness . which guides all the issues of it according to those measures or rules which the essential rectitude of the divine will gives , or rather is , unto it . whereby also a foundation is laid of answering such cavils against the divine goodness , as they are apt to raise to themselves , who are wont to magnifie this attribute to the suppression of others . which is indeed , in the end , to magnifie it to nothing . and such goodness needs no other demonstration than the visible instances and effects we have of it , in the creation and conservation of this world ; and particularly , in his large munificent bounty and kindness towards man , whereof his designing him for his temple , and residence , will be a full and manifest proof . and of all this , his own self-sufficient fulness leaves it impossible to us to imagine another reason , than the delight he takes in dispensing his own free and large communications . besides , that when we see some semblances and imitations of this goodness ▪ in the natures of some men , which we are sure are not nothing , they must needs proceed from something , and have some fountain and original , which can be no other than the common cause and author of all things . in whom , therefore , this goodness doth firstly and most perfectly reside . chap. iv. generally all supposable perfection , asserted of this being , where , first , a being absolutely perfect , is endeavoured to be evinced from the ( already proved ) necessary being . which is shewn to import , in the general , the utmost fulness of being . also divers things , in particular that tend to evince that general . as that it is , at the remotest distance from no being . most purely actual . most abstracted being . the productive and conserving cause of all things else . undiminishable . uncapable of addition . secondly , hence is more expresly deduced the infiniteness of this being . an enquiry whether it be possible the creature can be actually infinite ? difficulties concerning the absolute fulness , and infiniteness of god considered . 2. the onliness of his being . the trinity not thereby excluded . some account hath been thus far given of that being , whereunto we have been designing to assert the honour of a temple . each of the particulars having been severally insisted on , that concur to make up that notion of this being , which was at first laid down . and more largely , what hath been more oppos'd , by persons of an atheistical or irreligious temper . but , because in that forementioned account of god , there was added to the particulars there enumerated ( out of a just consciousness of humane inability to comprehend every thing that may possibly belong to him ) this general suppliment . [ that all other supposable excellencies whatsoever do in the highest perfection appertain also originally , unto this being ] it is requisite that somewhat be said concerning this addition . especially in as much as it comprehends in it , or may infer , somethings ( not yet expresly mentioned ) which may be thought necessary to the evincing the reasonableness of religion , or our self-dedication as a temple to him . for instance , it may possibly be alledged , that , if it were admitted there is somewhat that is eternal , uncaused , independent , necessarily existent , that is self-active , living , powerful , wise , and good . yet all this will not infer upon us an universal obligation to religion , unless it can also be evinced . 1. that this being is every way sufficient to supply and satisfie all our real wants and just desires . 2. and that this being is but one , and so that all be at a certainty where their religion ought to terminate . and that the worship of every temple must concenter and meet in the same object . now the eviction of an absolutely perfect being would include each of these ; and answer both the purposes which may seem hitherto not so fully satisfied . it is therefore requisite that we endeavour first , to shew that the being hitherto described is absolutely or every way perfect . secondly , to deduce , from the same grounds , the absolute infinity , and the unity ( or the onliness ) thereof . and for the former part of this undertaking , it must be acknowledged absolute or universal perfection , cannot be pretended to have been exprest in any or in all the works of god together . neither in number , for ought we know ( for as we cannot conceive , nor consequently speak of divine perfections , but under the notion of many , whatsoever their real identity may be , so we do not know , but that within the compass of universal perfection , there may be some particular ones of which there is no footstep in the creation , and whereof we have never formed any thought . ) nor ( more certainly ) in degree ; for surely the world , and the particular creatures in it , are not so perfect in correspondence to those attributes of its great architect which we have mentioned , viz. his power , wisdom , and goodness , as he might have made them , if he had pleased . and indeed , to say the world were absolutely and universally perfect , were to make that god. wherefore it must also be acknowledged that an absolutely perfect being cannot be immediately demonstrated from its effects , as whereto they neither do , nor is it within the capacity of created nature that they can , adequately , correspond . whence therefore , all that can be done for the evincing of the absolute and universal perfection of god , must be in some other way or method of discourse . and though it be acknowledged that it cannot be immediately evidenced from the creation , yet it is to be hoped that mediately it may . for from thence ( as we have seen ) a necessary self-originate being , such as hath been described , is with the greatest certainty to be concluded ; and , from thence , if we attentively consider , we shall be led to an absolutely perfect one . that is , since we have the same certainty of such a necessary self-originate being as we have that there is any thing existent at all . if we seriously weigh what kind of being this must needs be , or what its notion must import , above what hath been already evinced : we shall not be found , in this way , much to fall short of our present aim ( though we have also other evidence that may be produced in its own fitter place . ) here therefore let us a while make a stand , and more distinctly consider how far we are already advanced , that we may , with the better order and advantage , make our further progress . these two things then are already evident . [ first , that there is a necessary being that hath been eternally of it self , without dependence upon any thing , either as a productive or conserving cause . and of it self full of activity and vital energy , so as to be a productive and sustaining cause to other things . ] of this any the most confused and indistinct view of this world , or a meer taking notice , that there is any thing in being , that lives and moves , and withal that alters and changes , ( which it is impossible the necessary being it self should do ) cannot but put us out of doubt . secondly , ] that this necessary self-originate , vital , active being hath very vast power , admirable wisdom , and most free and large goodness belonging to it . ] and of this , our nearer and more deliberate view and contemplation of the world do equally ascertain us . for of these things we find the manifest prints and footsteps in it . yea , we find the ( derived ) things themselves [ power , wisdom , goodness ] in the creatures . and we are most assured they have not sprung from nothing ; nor from any thing that had them not . and that which originally had them , or was their first fountain must have them necessarily , and essentially ( together with whatsoever else belongs to its being ) in and of it self . so that the asserting of any other necessary being that is in it self destitute of these things , signifies no more towards the giving any account how these things came to be in the world , than if no being , necessarily existing , were asserted at all . we are therefore , by the exigency of the case it self , constrained to acknowledge , not only that there is a necessary being , but that there is such a one , as could be , and was the fountain and cause of all those several kinds and degrees of being and perfection that we take notice of in the world besides . another sort of necessary being should not only be asserted to no purpose , there being nothing to be gained by it , no imaginable use to be made of it , as a principle that can serve any valuable end . ( for suppose such a thing as necessary matter , it will as hath been shewn be unalterable ; and therefore another sort of matter must be supposed besides it , that may be the matter of the universe , raised up out of nothing for that purpose , unto which this so unwieldy and unmanagable an entity can never serve . ) but also it will be impossible to be proved . no man can be taken with any plausible thew of reason to make it out . yea , and much may be said ( i conceive with convincing evidence ) against it . as may perhaps be seen in the sequel of this discourse . in the mean time , that there is , however , a necessary being , unto which all the perfections , whereof we have any foot-steps or resemblances in the creation , do originally and essentially belong , is undeniably evident . now , that we may proceed , what can felfessentiate , underived , power , wisdom , goodness be , but most perfect power , wisdom , goodness ? or such as than which there can never be more perfect ? for , since there can be no wisdom , power , or goodness , which is not either original and self-essentiate , or derived and participated from thence ? who sees not that the former must be the more perfect . yea ; and that it comprehended all the other ( as what was from it ) in it self . and consequently that it is simply the most perfect ? and the reason will be the same , concerning any other perfection , the stamps and characters whereof we find signed upon the creatures . but that the being unto which these belong is absolutely and universally perfect in every kind , must be further evidenced by considering more at large the notion and import of such a self-originate necessary being . some indeed , both more anciently , * and of late have inverted this course ; and from the supposition of absolute perfection have gone about to infer necessity of existence , as being contained in the idaea of the former . but of this latter we are otherwise assured , upon clearer and less exceptionable terms . and being so , are to consider what improvement may be made of it to our present purpose . and in the general , this seems manifestly imported in the notion of the necessary being we have already evinced , that it have in it ( some way or other , in what way there will be occasion to consider hereafter ) the entire sum and utmost fulness of being , beyond which or without the compass whereof , no perfection is conceivable , or indeed ( which is of the same import ) nothing . let it be observed that we pretend not to argue this from the bare terms necessary being , only , but from hence , that it is such , as we have found it . though indeed , these very terms import not a little to this purpose . for that which is necessarily , of it self , without being beholden to any thing , seems as good as all things , and to contain in it self an immense fulness ; being indigent of nothing . nor by indigence is here meant cravingness , or a sense of want only , in opposition whereto , every good and virtuous man hath or may attain , a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-fulness and be satisfied from himself ( which yet is a stamp of divinity , and a part of the image of god , or such a participation of the divine nature , as is agreeable to the state and condition of a creature , ) but we understand by it ( what is naturally before that ) want it self really , and not in opinion ( as the covetous is said to be poor . ) on the other hand we here intend not a meerly rational ( much less an imaginary ) but a real self-fulness . and so we say , what is of that nature , that it is , and subsists wholly , and only of it self , without depending on any other , must owe this absoluteness , to so peculiar an excellency of its own nature , as we cannot well conceive to be less , than whereby it comprehends in it self , the most boundless and unlimited fulness of being , life , power , or whatsoever can be conceived under the name of a perfection . for taking notice of the existence of any thing whatsoever , some reason must be assignable , whence it is that this particular being doth exist ? and hath such and such powers and properties belonging to it , as do occur to our notice therein ? when we can now resolve its existence into some cause , that put it into being , and made it what it is ; we cease so much to admire the thing , how excellent soever it be , and turn our admiration upon its cause , concluding that to have all the perfection in it which we discern in the effect , whatsoever unknown perfection ( which we may suppose is very great ) it may have besides . and upon this ground we are led , when we behold the manifold excellencies that lie dispers'd among particular beings , in this universe , with the glory of the whole , resulting thence , to resolve their existence into a common cause , which we design by the name of god. and now considering him as a wise agent , ( which hath been proved ) and consequently a free one , that acted not from any necessity of nature , but his meer good pleasure herein , we will not only conclude him to have all that perfection and excellency in him , which we find him to have display'd in so vast and glorious a work ; but will readily believe him ( supposing we have admitted a conviction concerning what hath been discoursed before ) to have a most unconceivable treasure of hidden excellency and perfection in him , that is not represented to our view in this work of his . and account , that , he who could do all this which we see is done , could do unspeakably more . for though , speaking of natural and necessitated agents , which always act to their uttermost , it would be absurd to argue from their having done some lesser thing , to their power of doing somewhat that is much greater . yet as to free agents , that can choose their own act , and guide themselves by wisdom and judgment therein , the matter is not so : as when some great prince bestows a rich largess upon some mean person , especially that deserved nothing from him , or was recommended by nothing to his royal favour , besides his poverty and misery ; we justly take it for a very significant demonstration of that princely munificence , and bounty , which would encline him to do much greater things , when he should see a proportionable cause . but now , if taking notice of the excellencies that appear in caused beings , and enquiring how they come to exist and be what they are , we resolve all into their cause ; which , considering as perfectly free and arbitrary in all his communications ; we do thence rationally conclude , that if he had thought fit , he could have made a much more pompous display of himself ; and that there is in him , besides what appears , a vast and most abundant store of undiscovered perfection . when next , we turn our enquiry and contemplation , more entirely , upon the cause . and bethink our selves : but how came he to exist and be what he is ? finding this cannot be refunded upon any superiour cause ; and our utmost enquiry can admit of no other result , but this , that he is of himself what he is . we will surely say then , he is all in all . and that perfection , which before we judged vastly great , we will now conclude alltogether absolute , and such beyond which no greater can be thought . adding i say to what pre-conceptions we had of his greatness , from the works which we see have been done by him ( for why should we lose any ground we might esteem our selves to have gain'd before ? ) the consideration of of this necessary self-subsistence : and that no other reason is assignable of his being what he is , but the peculiar and incommunicable excellency of his own nature . whereby he was not only able to make such a world , but did possess eternally and invariably in himself all that he is and hath : we cannot conceive that all to be less than absolutely universal , and comprehensive of whatsoever can lie within the whole compass of being . for when we find that among all other beings ( which is most certainly true not only of actual , but all possible beings also ) how perfect soever they are or may be in their own kinds ; none of them , nor all of them together , are , erver can be , of that perfection , as to be of themselves , without dependence on somewhat else , as their productive , yea and sustaining cause ; we see , besides that their cause hath all the perfection , some way , in it that is to be found in them all : there is also that appropriate perfection belonging thereto , that it could be ; and eternally is ( yea and could not but be ) only of it self , by the underived and incommunicable excellency of its own being . and surely , what includes in it all the perfection of all actual and possible beings , besides its own ( for there is nothing possible which some cause , yea and even this , cannot produce ) & unconceivably more ; must needs be absolutely and every way perfect . of all which perfections this is the radical one , that belongs to this common cause and author of all things , that he is necessarily , and only self-subsisting . for if this high prerogative in point of being had been wanting , nothing at all had ever been . therefore we attribute to god the greatest thing that can be said or thought , ( and not what is wholly divers from all other perfection , but which contains all others in it ) when we affirm of him that he is necessarily of himself . for , though when we have bewildered and lost our selves ( as we soon may ) in the contemplation of this amazing subject , we readily indulge our wearied minds the case and liberty of resolving this high excellency of self or necessary existence in a meer negation , and say that we mean by it nothing else , than that he was not from another : yet surely if we would take some pains with our selves , and keep our slothful shifting thoughts to some exercise in this matter ; though we can never comprehend that vast fulness of perfection which is imported in it ( for it were not what we plead for , if we could comprehend it . ) yet we should soon see and confess , that it contains unspeakably more than a negation , even some great thing that is so much beyond our thoughts , that we shall reckon we have said but a little in saying we cannot conceive it . and that , when we have stretcht our understandings to the utmost of their line and measure , though we may suppose our selves to have conceived a great deal , there is infinitely more that we conceive not . wherefore that is a sober and most important truth which is occasionally drawn forth ( as is supposed ) from the so admired d. cartes , by the urgent objections of this very acute ( friendly ) adversary , that the inexhaustible power of god is the reason for which he needed no cause ; and that since that unexhausted power , or the immensity of his essence is most highly positive , therefore he may be said to be of himself positively , i. e. not as if he did ever by any positive efficiency cause himself ( which is most manifestly impossible ) but that the positive excellency of his own being was such , as could never need , nor admit of being caused . and that seems highly eternal ( which is so largely insisted on by doctor jackson and divers others ) that what is without cause must also be without limit of being . because all limitation proceeds from the cause of a thing , which imparted to it so much and no more ; which argument , though it seem neglected by des cartes , and is opposed by his antagonist : yet i cannot but judge that the longer one meditates the less he shall understand , how any thing can be limited ad intra or from it self , &c. as the author of the tentam. phys. theol. speaks . but that we may entertain our selves with some more particular considerations of this necessary being ; which may evince that general assertion of its absolute plenitude or fulness of essence . it appears to be such as is , first , at the greatest imaginable distance from non-entity . for what can be at a greater , than that which is necessarily ? which signifies as much as whereto not to be is utterly impossible . now an utter impossibility not to be , or the uttermost distance from no being , seems plainly to imply the absolute plenitude of all being . and , if here it be said that , to be necessarily , and of it self , needs be understood to import no more than a firm possession of that being which a thing hath , be it never so scant or minute a portion of being . i answer , without insisting upon the ambiguity of the words to be it seems , indeed so ; if we measure the signification of this expression by its first and more obvious appearance . but if you consider the matter more narrowly , you will find here is also signified the nature and kind of the being possessed , as well as the manner of possession , viz. that it is a being of so excellent and noble a kind , as that it can subsist alone without being beholden : which is so great an excellency as that it manifestly comprehends all other , or is the foundation of all that can be conceived besides . which they that fondly dream of necessary matter , not considering , unwarily make one single atom a more excellent thing , than the whole frame of heaven and earth . that being supposed simply necessary , this the meerest piece of hap-hazard , the strangest chance imaginable , and beyond what any but themselves could ever have imagined . and which being considered , would give us to understand , that no minute or finite being can be necessarily . and hence we may see what it is to be nearer , or at a further distance from not-being . for these things that came contingently into being , or at the pleasure of a free cause , have all but a finite and limited being , whereof , some , having a smaller portion of being than others , approach so much the nearer to not-being . proportionably , what hath its being necessarily and of it self , is at the farthest distance from no-being , as comprehending all being in it self . or , to borrow the expressions , of an elegant writer , translated into our own language , we have much more non-essence than essence ; if we have the essence of a man , yet not of the heavens , or of angels . we are confined and limited within a particular essence , but god who is what he is comprehendeth all possible essences . nor is this precariously spoken , or , as what may be hoped to be granted upon courtesie . but let the matter be rigidly examined and discussed , and the certain truth of it will most evidently appear . for if any thing be , in this sense , remoter than other from no-being , it must either be , what is necessarily of it self , or what is contingently at the pleasure of the other . but since nothing is , besides that self-originate necessary being , but what was from it ; and nothing from it but what was within its productive power ; it 's plain all that , with its own being , was contained in it . and therefore , even in that sense , it is at the greatest distance from no-being ; as comprehending the utmost fulness of being in it self , and consequently absolute perfection . which will yet further appear , in what follows . we therefore add , that necessary being is most unmixed or purest being . without allay . that is pure which is full of it self . purity is not here meant in a corporeal sense ( which few will think ) nor in the moral ; but as with metaphysicians it signifies simplicity of essence . and in its present use is more especially intended to signifie that simplicity which is opposed to the composition of act , and possibility . we say then that necessary being imports purest actuality . which is the ultimate and highest perfection of being . for it signifies no remaining possibility , yet unreplete , or not fill'd up , and consequently the fullest exuberancy and entire confluence of all being , as in its fountain and original scurce . we need not here look further to evince this than the native import of the very terms themselves ; necessity and possibility ; the latter whereof is not so fitly said to be excluded the former ( as contingency is ) but to be swallowed up of it ; as fulness takes up all the space which were otherwise nothing but vacuity or emptiness . it is plain then that necessary being , ingrosses all possible being , both that is , and ( for the same reason ) that ever was so . for nothing can be or ever was in possibility to come into being , but what either must spring , or hath sprung , from the necessary self-subsisting being . so that unto all that vast possibility , a proportionable actuality of this being must be understood to correspond . else the other were not possible . for nothing is possible to be produced which is not within the actual productive power of the necessary being . i say within its actual productive power , for if its power for such production were not already actual , it could never become so , and so were none at all . inasmuch as necessary being can never alter , and consequently can never come actually to be , what it , already , is not ( upon which account it is truly said , in aeternis posse & esse sunt idem . ) wherefore in it , is nothing else but pure actuality , as profound and vast , as is the utmost possibility of all created or producible being , i. e. it can be nothing other than it is , but can do all things ( of which more hereafter . ) it therefore stands oppos'd not only ( more directly ) to impossibility of being ( which is the most proper notion of no-being ) but some way , even to possibility also ; that is the possibility of being any thing but what it is ; as being every way compleat , and perfectly full already . again we might further add , that it is the most abstracted being , or is being in the very abstract . a thing much insisted on by someof the school-men . and the notion which with much obscurity they pursue ( after their manner ) may carry some such sense as this ( if it may throughout be called sense ) that whereas no created nature is capable of any other , than meer mental abstraction , but exists al ways in concretion with some subject , that , be it never so refined , is grosser and less perfect than it self ; so that we can distinguish the mentally abstracted essence , and the thing which hath that essence , by which concretion essence is limited , and is only the particular essence of this or that thing , which hath or possesses that essence . the necessary being is , in strict propriety , not so truly said to have essence , as to be it ; and exist separately by it self ; not as limited to this or that thing . whence it is , in it self universal essence , containing therefore ( not formally , but eminently ) the being of all things in perfect simplicity . whence all its own attributes are capable of being affirmed of it in the abstract , * that it is wisdom , power , goodness , and not only hath these , and that , upon this account , that it is a being which is necessarily and of it self . for that which is necessarily and of it self , is not whatsoever it is by the accession of any thing to it self ; whereof necessary being is uncapable . but by its own simple and unvariable essence . other being is upon such terms powerful , wise , yea , and existent , as that it may cease to be so . whereas to necessary being it is manifestly repugnant and impossible either simply not to be , or to be any thing else , but what and as it is . and though other things may have properties belonging to their essence not separable from it , yet they are not their very essence it self : and , whereas they are in a possibility to loose their very existence , the knot and ligament of whatsoever is most intimate to their actual being , all then falls from them together : here essence , properties , and existence are all one simple thing that can never cease , decay , or change , because the whole being is necessary . now , all this being supposed , of the force of that form of speech , when we affirm any thing in the abstract of another , we may admit the common sense of men to be the interpreter . for every body can tell ( though they do not know the meaning of the word abstract ) what we intend when we use that phrase or manner of speaking . as when we say , by way of hyperbolical commendation , such a man is not only learned , but learning it self ; or he not only hath much of virtue , justice , and goodness in him , but he is virtue , justice , and goodness it self ( as was once said of an excellent pagan virtuoso , that i may borrow leave to use that word in the moral sense ) every one knows the phrase intends the appropriating all learning , virtue , justice , goodness to such a one . which , because they know unappropriable to any man , they easily understand it to be , in such a case , a rhetorical strain , and form of speech . and yet could not know that , if also they did not understand its proper and native import . and so it may as well be understood what is meant by saying of god , he is being it self . with which sense may be reconciled that of ( the so named dionysius the areopagite ; † that god is not so properly said to be of , or be in , or to have ( or partake ) of being as that it is of him , &c. inasmuch as he is the pre-existent being to all being , i. e. if we understand him to mean all besides his own . in which sense taking being , for that which is communicated and imparted , he may truly be said ( as this author and the platonists generally speak ) * to be super-essential or super-substantial . but how fitly being is taken in that restrained sense we may say more hereafter . in the mean time , what hath been said concerning this abstractedness of the necessary being , hath in it some things so unintelligible , and is accompanied with so great ( unmentioned ) difficulties ( which it would give us , perhaps , more labour than profit to discuss ) and the absolute perfection of god appears so evidenceable otherwise , by what hath been and may be further said , that we are no way concern'd to lay the stress of the cause on this matter only . moreover , necessary being is the cause and author of all being besides . whatsoever is not necessary is caused ; for not having being of it self , it must be put into being by somewhat else . and inasmuch as there is no middle sort of being betwixt necessary and not necessary , and , all that is not necessary is caused , 't is plain that which is necessary must be the cause of all the rest . and surely what is the cause of all being besides its own , must needs , one way or other , contain its own and all other in it self ; and is , consequently , comprehensive of the utmost fulness of being . or is the absolutely perfect being , ( as must equally , be acknowledged ) unless any one would imagine himself to have got the notice of some perfection that lies without the compass of all being . nor is it an exception worth the mentioning , that there may be a conception of possible being or perfection , which the necessary being hath not caused . for it is , manifestly , as well the possible cause of all possible being and perfection , as the actual cause of what is actual . and what it is possible to it to produce it hath within its productive power , as hath been said before . and , if the matter did require it , we might say further , that the same necessary being , which hath been the productive cause , is , also the continual root and basis of all being , which is not necessary . for what is of it self and cannot , by the special priviledge of its own being , but be , needs nothing to sustain it , or needs not trust to any thing besides its own eternal stability . but what is not so seems to need a continual reproduction every moment , and to be no more capable of continuing in being by it self , than it was by it self of coming into being . for ( as is frequently alledged by that so often mentioned author ) since there is no connexion betwixt the present and future time , but what is easily capable of rupture , it is no way consequent that , because i am now , i shall therefore be the next moment further than as the free author of my being shall be pleased to continue his own most arbitrary influence for my support . this seems highly probable to be ture , whether that reason signifie any thing or nothing . and that thence also continual conservation differs not from creation . which , whether ( as is said by the same author ) it be one of the things that are manifest by natural light ; or whether a positive act be needless to the annihilation of created things ; but only the withholding of influence , let them examine that apprehend the cause to need it . and if upon enquiry they judge it at least evidenceable by natural light to be so , ( as i doubt not they will ) they will have this further ground upon which thus to reason , that , inasmuch as the necessary being subsists wholly by it self , and is that whereon all other doth totally depend . it hereupon follows , that it must , some way , contain in it self all being . we may yet further add , that the necessary being we have evinced , though it have caused , and do continually sustain all things , yet doth not , it self , in the mean time suffer any diminution . it is not possible , nor consistent with the very terms necessary being that it can . 't is true , that if such a thing as a necessary atom were admitted , that would be also undiminishable ( it were not else an atom . ) but as nothing then can flow from it ( as from a perfect parvitude nothing can ) so it can effect nothing . ( and the reason is the same of many as of one . ) nor would undiminishableness , upon such terms , signifie any thing to the magnifying the value of such a trifle . but this is none of the present case . for our eyes tell us here is a world in being , which we are sure is not it self necessarily ; and was therefore made by him that is . and that , without mutation or change in him ; against which the very notion of a necessary being is most irreconciliably reluctant ; and therefore without diminution , which cannot be conceived without change . wherefore how inexhaustible a fountain of life , being , and all perfection have we here represented to our thoughts ! from whence this vast universe is sprung , and is continually springing , and that in the mean time , receiving no recruits or foreign supplies , yet suffers no impairment or lessening of it self ! what is this but absolute all-fulness ! and it is so far from arguing any deficiency or mutability , in his nature , that there is this continual issue of power and virtue from him , that it demonstrates its high excellency that this can be without decay or mutation . for of all this , we are as certain as we can be of any thing : that many things are not necessarily , that the being must be necessary from whence all things else proceed , and that with necessary being change is inconsistent . it is therefore unreasonable to entertain any doubt that things are so , which most evidently appear to be so ; only because it is beyond our measure and compass to apprehend , how they are so . and it would be to doubt ( against our own eyes ) whether there be any such thing as motion in the world , or composition of bodies , because we cannot give a clear account ( so as to avoid all difficulties , and the entanglement of the common sophisms about them ) how these things are performed . in the present case , we have no difficulty but what is to be resolved into the perfection of the divine nature , and the imperfection of our own . and how easily conceivable is it , that somewhat may be more perfect than that we can conceive it . if we cannot conceive the manner of gods causation of things , or the nature of his causative influence , it only shews their high excellency , and gives us the more ground ( since this is that into which both his own revelation and the reason of things most naturally lead us to resolve all ) to admire the mighty efficacy of his all-creating and all-sustaining will and word ; that in that easie unexpensive way by his meer fiat , so great things should be performed . we only say further , that this necessary being is such to which nothing can be added ; so as that it should be really greater , or better , or more perfect than it was before . and this not only signifies that nothing can be joyned to it , so as to become a part of it , ( which necessary being , by its natural immutability manifestly refuses . ) but we also intend by it , that all things else , with it , contain not more of real perfection than it doth alone . which ( though it carries a difficulty with it that we intend not wholly to overlook when it shall be seasonable to consider it ) is a most apparent and demonstrable truth . for it is plain that all being and perfection which is not necessary , proceeds from that which is , as the cause of it . and that no cause could communicate any thing to another which it had not some way in it self . wherefore it is manifestly consequent that all other being was wholly before comprehended in that which is necessary , as having been wholly produced by it . and what is wholly comprehended of another ( i. e. within its productive power ) before it be produced , can be no real addition to it , when it is . now what can be supposed to import fulness of being and perfection , more than this [ impossibility of addition ] or that there can be nothing greater or more perfect ? and now these considerations are mentioned without solicitude , whether they be so many exactly distinct heads . for admit that they be not all distinct , but some are involved with others of them ; yet the same truth may more powerfully strike some understandings in one form of representation , others in another . and it suffices , that ( though not severally ) they do together plainly evidence , that the necessary being includes the absolute entire fulness of all being and perfection actual and possible within it self . having therefore thus dispatcht that former part of this undertaking ; the eviction of an every way perfect being , we shall now need to labour little in the other , viz. secondly , the more express deduction of the infiniteness and onliness thereof . for as to the former of these it is in effect the same thing that hath been already proved . since to the fullest notion infiniteness , absolute perfection seems every way most fully to correspond . for absolute perfection includes all conceivable perfection , leaves nothing excluded . and what doth most simple infiniteness import , but to have nothing for a boundary , or ( which is the same ) not to be bounded at all ? we intend not now , principally , infiniteness extrinsically considered , with respect to time and place , as to be eternal and immense do import : but intrinsically , as importing bottomless profundity of essence , and the full confluence of all kinds and degrees of perfection without bound or limit . this is the same with absoute perfection which yet , if any should suspect not to be so , they might , however , easily and expresly prove it of the necessary being upon the same grounds that have been already alledged for proof of that . as that the necessary being hath actuality answerable to the utmost possibility of the creature ; that it is the only root and cause of all other being . the actual cause of whatsoever is actually ; the possible cause of whatsoever is possible to be . which is most apparently true . and hath been evidenced to be so , by what hath been said , so lately , as that it needs not be repeated . that is , in short , that nothing , that is not necessarily , and of it self , could ever have been or can be , but as it hath been , or shall be put into being by that which is necessarily and of it self . so that this is as apparent as that any thing is , or can be . but now let sober reason judge , whether there can be any bounds or limits set to the possibility of producible being , either in respect of kinds , numbers , or degrees of perfection ? who can say or think , when there can be so many sorts of creatures produced ( or at least individuals of those sorts ) that there can be no more ? or that any creature is so perfect as that none can be made more perfect ? which indeed to suppose were to suppose an actual infiniteness in the creature . and then it being , however , still , but somewhat that is created or made , how can its maker but be infinite ? for surely no body will be so absurd as to imagine an infinite effect of a finite cause . either therefore the creature is ( or sometime may be actually made ) so perfect that it cannot be more perfect , or not . if not , we have our purpose ; that there is an infinite possibility on the part of the creature always unreplete ; and , consequently , a proportionable infinite actuality of power on the creators part . infinite power , i say , otherwise there were not that ( acknowledged ) infinite possibility of producible being . for nothing is producible that no power can produce . and i say infinite actual power , because the creator being what he is necessarily , what power he hath not actually , he can never have , as was argued before . but if it be said , the creature either is , or may sometime be , actually so perfect as that it cannot be more perfect . that , as was said , will suppose it actually infinite , and therefore much more that its cause is so . and therefore in this way our present purpose would be gained also . but we have no mind to gain it this latter way , as we have no need . 't is in it self plain to any one that considers that this possibility on the creatures part can never actually be filled up ; that it is a bottomless abyss , in which our thoughts may still gradually go down deeper and deeper without end : that is , that still more might be produced , or more perfect creatures , and still more , everlastingly without any bound , which sufficiently infers what we aim at , that the creators actual power is proportionable . and indeed the supposition of the former can neither consist with the creators perfection , nor with the imperfection of the creature , it would infer that the creators productive power might be exhausted , that he could do no more , and so place an actual boundary to him and make him finite . it were to make the creature actually full of being , that it could receive no more , and so would make that infinite . but it may be said , since all power is in order to act , and the very notion of possibility imports that such a thing , of which it is said , may some time be actual ; it seems very unreasonable to say that the infinite power of a cause cannot produce an infinite effect . or that infinite possibility can never become infinite actuality . for that were to say and unsay the same thing of the same . to affirm omnipotency and impotency of the same cause , possibility and impossibility of the same effect . how urgent soever this difficulty may seem , there needs nothing but patience and attentive consideration to disintangle our selves , and get through it . for if we will but allow our selves the leasure to consider , we shall find that [ power ] and [ possibility ] must here be taken not simply and abstractly , but as each of them is in conjunction with [ infinite . ] and what is [ infinite , ] but [ that which can never be travell'd through ] or whereof no end can be ever arriv'd unto ? now suppose infinite power had produced all that it could produce , there were an end of it , ( i. e. it had found limits and a boundary beyond which it could not go . ) if infinite possibility were filled up there were an end of that also , and so neither were infinite . it may then be further urged that there is therefore no such thing as infinite power or possibility . for how is that cause said to have infinite power , which can never produce its proportionable effect , or that effect have infinite possibility , which can never be produced . it would follow then that power and possibility which are said to be infinite , are neither power nor possibility ; and that infinite must be rejected as a notion either repugnant to it self or to any thing unto which we shall go about to affix it . i answer , it only follows , they are neither power or possibility , whereof there is any bound or end ; or that can ever be gone through . and how absurd is it that they shall be said ( as they cannot but be ) to be both very vast , if they were finite ; and none at all , for no other reason but their being infinite ! and for the pretended repugnancy of the very notion of infinite , it is plain , that , though it cannot be , to us , distinctly comprehensible , yet it is no more repugnant , than the notion of finiteness . nor when we have conceived of power in the general , and in our own thoughts set bounds to it , and made it finite , is it a greater difficulty , ( nay , they that try will find it much easier ) again to think away these bounds , and make it infinite . and let them that judge the notion of infiniteness inconsistent , therefore reject it if they can . they will feel it re-imposing it self upon them , whether they will or no , and sticking as close to their minds as their very thinking power it self . and who was , therefore ever heard of , that did not acknowledge some or other infinite ? even the epicureans themselves though they confined their gods , they did not the universe . which , also , though some peripatetique atheists made finite in respect of place , yet in duration they made it infinite . though the notion of an eternal world is incumbred with such absurdities and impossibilities , as whereof there is not the least shadow in that of an every way infinite deity . briefly , it consists not with the nature of a contingent being to be infinite . for what is upon such terms , only , in being , is reducible to nothing , at the will and pleasure of its maker ; but 't is a manifest repugnancy , that what is at the utmost distance from nothing ( as infinite fulness of being cannot but be ) should be reducible thither . therefore actual infinity cannot but be the peculiar priviledge of that which is necessarily . yet may we not say , that it is not within the compass of infinite power to make a creature that may be infinite . for it argues not want of power that this is never to be done , but a still infinitely abounding surplufage of it , that can never be drained , or drawn dry . nor , that the thing it self is simply impossible . it may be ( as is compendiously exprest by that most succinct and polite writer d. boyle ) in fieri , not in facto esse . that is , it might be a thing always in doing , but never done . because it belongs to the infinite perfection of god , that his power be never actually exhausted ; and to the infinite imperfection of the creature , that its possibility or capacity be never filled up . to the necessary self-subsisting being to be always full and communicative , to the communicated contingent being , to be ever empty and craving . one may be said to have that , some way , in his power , not only which he can do presently , all at once , but which he can do by degrees , and supposing he have sufficient time . so a man may be reckoned able to do that , as the uttermost adequate effect of his wohle power , which it is only possible to him to have effected with the expiration of his lifes-time . gods measure is eternity . what if we say then , this is a work possible to be accomplished , even as the ultimate proportionable issue of divine power ( if it were his will , upon which all contingent being depends , that the creature should be ever growing in the mean while ) at the expiration of eternity ? if , then , you be good at suppositions , suppose that expired , and this work finished both together . wherefore if you ask , why can the work of making created being infinite never be done ? the answer will be , because eternity ( in every imaginable instant whereof the inexhaustible power of god can if he will be still adding either more creatures or more perfection to a creature ) can never be at an end . we might further argue the infinity of the necessary being from what hath been said of its undiminishableness by all its vast communications . it s impossibility to receive any accession to it self by any its ( so great productions ) both which are plainly demonstrable ( as we have seen ) of the necessary being , even as it is such , and do clearly ( as any thing can ) bespeak infinity . but we have thence argued its absolute perfection which so evidently includes the same thing that all this latter labour might have been spared , were it not that it is the genius of some persons not to be content that they have the substance of a thing said , unless it be also said in their own terms . and that the express asserting of gods simple infiniteness , in those very terms , is , in that respect , the more requisite as it is a form of expression more known and usual . there are yet some remaining difficulties in the matter we have been discoursing of ; which partly through the debility of our own minds we cannot but find ; and which partly the subtilty of sophistical wits doth create to us . it will be requisite we have some consideration of , at least , some of them , which we will labour to dispatch with all possible brevity . leaving those that delight in the sport of tying and loosing knots , or of weaving snares , wherein cunningly to entangle themselves , to be entertained by the school-men ; among whom they may find enough upon this subject to give them exercise unto weariness ; and ( if their minds have any relish of what is more savory , ) i may venture to say unto loathing . it may possibly be here said in short ; but what have we all this while been doing ? we have been labouring to prove that necessary being comprehends the absolute fulness of all being : and what doth this signifie , but that all being is necessary ? that god is all things , and so that every thing is god. that we hereby confound the being of a man , yea , of a stone , or whatever we can think of with one another , and all with the being of god. and again , how is it possible there should be an infinite self-subsisting being . for then how can there be any finite ? since such infinite being includes all being , and there can be nothing beyond all . here therefore it is requisite , having hitherto only asserted and endeavoured to evince that some way necessary being doth include all being , to shew in what way . and it is plain it doth not include all in the same way . it doth not so include that which is created by it , and depends on it , as it doth its own , which is uncreated and independent . the one it includes as its own or rather as it self , the other , as what it is , and ever was , within its power to produce . if any better like the terms formally and virtually they may serve themselves of them at their own pleasure , which yet , as to many , will but more darkly speak the same sense . we must here know , the productive power of god terminates not upon himself , as if he were by it capable of adding any thing to his own appropriate being ; which is ( as hath been evinced already ) infinitely full and incapable of addition , and is therefore all pure act : but on the creature , where there is still a perpetual possibility never filled up ; because divine power can never be exhausted . and thus all that of being is virtually in him , which , either having produced , he doth totally sustain , or , not being produced , he can produce . whereupon it is easie to understand how necessary being may comprehend all being and yet all being not be necessary . it comprehends all being besides what it self is , as having had within the compass of its productive power whatsoever hath actually sprung from it , and having within the compass of the same power whatsoever is still possible to be produced . which no more confounds such produced or producible being with that necessary being which is its cause , than it confounds all the effects of humane power with one another , and with the being of a man , to say that he virtually comprehended them ( so far as they were producible by him ) within his power . and is no wiser an inference from the former , than it would be from this latter , that an house , a book , and a child are the same thing with one another , and with the person that produced them , because so far as they were produced by him , he had it in his power to produce them . and that the effects of divine power are produced thereby totally , whereas those of humane power are produced by it but in part only , doth , as to the strength and reasonableness of the argument , nothing alter the case . and as to the next , that infinite being should seem to exclude all finite . i confess that such as are so disposed might here even wrangle continually , as they might do about any thing , in which infiniteness is concern'd : and yet therein shew themselves ( as seneca i remember speaks in another case ) not a whit the more learned , but the more troublesom . but if one would make short work of it , and barely deny that infinite being excludes finite ( as scotus doth little else ; * besides denying the consequence of the argument by which it was before inforced , viz. [ that an infinite body would exclude a finite ; for where should the finite be when the infinite should fill up all space ? and therefore by parity of reasons , why should not infinite being exclude finite ? ] shewing the disparity of the two cases ) it would perhaps give them some trouble also to prove it . for which way would they go to work ? infinite self-subsisting being includes all being , very true , and therefore we say it includes finite . and what then ? doth it because it includes it , therefore exclude it ? and let the matter be soberly considered , somewhat of finite being and power we say ( and apprehend no knot or difficulty in the matter ) can extend so far as to produce some proportionable effect , or can do such and such things . and what , doth it seem likely then that infinite being and power can therefore do just nothing ? is it not a reason of mighty force , and confoundingly demonstrative , that an agent can do nothing , or cannot possibly produce any the least thing , only because he is of infinite power ? for if there be a simple inconsistency , between an infinite being and a finite , that will be the case ; that , because the former is infinite , therefore it can produce nothing . for what it should produce cannot consist with it ( i. e. even not being finite ; and then certainly if we could suppose the effect infinite , much less . ) but what , therefore , is power the less for being infinite ? or can infinite power , even because it is infinite , do nothing ? what can be said or thought more absurd or void of sense ? or shall it be said that the infiniteness of power is no hinderance but the infiniteness of being ? but how wild an imagination were that of a finite being that were of infinite power ? and besides , is that power somewhat or nothing ? surely it will not be said it is nothing . then it is some being . and if some power be some being , what then is infinite power , is not that infinite being ? and now therefore if this infinite can produce any thing , which it were a strange madness to deny , it can at least produce some finite thing . wherefore there is no inconsistency between the infinite and finite beings ? unless we say the effect produced even by being produced must destroy , or ( even infinitely ) impair its cause , so as to make it cease at least to be infinite . but that also cannot possibly be said of that which is infinite and necessary , which , as hath been shewn , cannot , by whatsoever productions , suffer any diminution or decay . if here it be further urged . but here is an infinite being now supposed , let next be supposed the production of a finite . this is not the same with the other ; for surely infinite and finite are distinguishable enough , and do even infinitely differ . this finite is either something or nothing ; nothing it cannot be said ; for it was supposed a being , and produced ; but the production of nothing is no production . it is somewhat then ; here is therefore an infinite being , and a finite now besides . the infinite it was said cannot be diminished ; the finite , a real something is added . is there therefore nothing more of existent being than there was before this production ? it is answered , nothing more than virtually was before ; for when we suppose an infinite being , and afterwards a finite . this finite is not to be lookt upon as emerging or springing up of it self out of nothing , or as proceeding from some third thing as its cause , but as produced by that infinite , or springing out of that , which it could not do , but as being before virtually contained in it . for the infinite produces nothing , which it could not produce . and what it could produce was before contained in it as in the power of its cause . and to any one that attends and is not disposed to be quarrelsome , this is as plain , and easie to be understood , as how any finite thing may produce another , or rather more plain and easie , because a finite agent doth not entirely contain its effect within it self , or in its own power , as an infinite doth . if yet it be again said , that which is limited is not infinite , but suppose any finite thing produced into being after a pre-existent infinite , this infinite becomes now limited ; for the being of the finite is not that of the infinite , each hath its own distinct being . and it cannot be said of the one , it is the other ; therefore each is limited to it self . i answer , that which was infinite becomes not hereby less than it was ; for it hath produced nothing but what was before virtually contained in it , and still is ( for it still totally sustains the other . ) but whatsoever it actually doth , it can do , or hath within its power : therefore if it were infinite before , and is not now become less , it is still infinite . whefore the true reason why the position of a finite thing after a supposed all-comprehending infinite doth no way intrench upon or detract from the others all-comprehensive infinity , is , that it was formerly contained , and still is , within the virtue and power of the other . it is true , that if we should suppose any thing besides that supposed infinite to be of it self that would infer a limitation of the former . infer , i say , not cause it , that is , it would not make it cease to be all-comprehendingly infinite , but it would argue it not to have been so before ; and that the supposition of its infinity was a false supposition , because it would then appear , that the former did not comprehend all being any way in it self . somewhat being now found to be in being , which hath no dependence thereon : whence it would be evident neither can be so . of which some good use may be made to a further purpose by and by . here only we may by the way annex , as a just corollary from the foregoing discourse , that as the supposition of necessary self-subsisting matter was before shewn to be a vain , it now also appears plainly to be altogether an impossible supposition . for since the necessary self-subsisting being , is infinite , and all-comprehensive ; and if matter were supposed necessary , we must have another necessary being to form the world inasmuch as matter is not self-active , much less intelligent ( as it hath both been proved it cannot be , and that the former of this world must be . ) it is therefore out of question , that because both cannot be all-comprehensive , they cannot both be necessary ; nor can the vastly different kinds or natures of these things salve the business ; for be they of what kinds they will , they are still beings . besides , if matter were necessary , and self-subsisting , every particle of it must be so . and then we shall have not only two , but an infinite number of such infinites , and all of the same kind . but being only of this or that sort ( as is apparent where more sorts do exist than one ) could not be simply infinite , except as the other depends thereon ; and as this one is radically comprehensive of all the rest , that can come under the general and most common notion of being . for that there is some general notion , wherein all being agrees , and by which it differs from no being , is , i think , little to be doubted ; how unequally soever , and dependently , the one upon the other , the distinct sorts do partake therein . whereupon the expressions [ super-essential ] and others like it , spoken of god , must be understood , as rhetorical strains , importing more reverence , than rigid truth . except by essence ( as was formerly said ) only that which is created be meant . and that only a purer and more noble kind of essence were intended to be asserted to him , * which yet seems also unwarrantable and injuririous that a word of that import should be so misapplied and transferr'd from the substance , to signifie nothing but the shadow , rather , of being . and that they who would seem zealously concern'd to appropriate all being unto god , should , in the height of their transport , so far forget themselves , as to set him above all being , and so deny him any at all . for surely that which simply is above all being is no being . and as to the unity or onliness rather of this being ( or of the god-head ) the deduction thereof seems plain and easie from what hath been already proved ; that is from the absolute perfection thereof . for though some do toil themselves much about this matter ; and others plainly conclude that it is not to be proved at all in a rational way , but only by divine revelation . yet i conceive , they that follow the method ( having proved some necessary self-subsisting being , the root and original spring of all being and perfection actual and possible ; which is as plain as any thing can be ) of deducing from thence the absolute all comprehending perfection of such necessary being will find their work as good as done . for nothing seems more evident than that there cannot be two ( much less more ) such beings . inasmuch as one comprehends in it self all being and perfection ; for there can be but one all , without which is nothing . so that , one such being supposed , another can have nothing remaining to it . yea so far is it therefore , if we suppose one infinite and absolutely perfect being , that there can be another independent thereon ( and of a depending infinity we need not say more than we have , which if any such could be , cannot possibly be a distinct god ) that there cannot be the minutest finite thing imaginable , which that supposed infinity doth not comprehend , or that can stand apart from it , on any distinct basis of its own . and that this matter may be left , as plain as we can make it ; supposing it already most evident . that there is actually existing an absolute entire fulness of wisdom , power , so of all other perfection . that absolute entire fulness of perfection is infinite . that this infinite perfection must have its primary seat somewhere . that its primary original seat can be no where but in necessary self-subsisting being . we hereupon add , that if we suppose multitude , or any plurality , of necessary self-originate beings concurring to make up the seat or subject of this infinite perfection . each one must either be of finite , and partial perfection ; or infinite , and absolute . not infinite and absolute ; because one self-originate infinitely and absolutely perfect being , will necessarily comprehend all perfection and leave nothing to the rest . not finite , because many finites can never make one infinite ; much less can many broken parcels or fragments of perfection , ever make infinite and absolute perfection : even though their number ( if that were possible ) were infinite . for the perfection of unity , would still be wanting , and their communication and concurrence to any work ( even such as we see is done ) be infinitely imperfect , and impossible . we might , more at large , and with a ( much more pompous ) number and apparatus of arguments , have shewn , that there can be no more gods than one . but to such as had rather be informed than bewildered and lost , clear proof that is shorter and more comprehensive , will be more grateful . nor doth this proof of the uniting of the god-head any way impugn the trinity , which is by christians believed therein ( and whereof some heathens , as is known , have not been wholly without some apprehension , however they came by it ) or exclude a sufficient uncreated ground of trinal distinction . as would be seen if that great difference of beings necessary and contingent , be well stated ; and what is by eternal necessary emanation of the divine nature , be duly distinguished from the arbitrary products of the divine will. and the matter be throughly examined , whether , herein , be not a sufficient distinction of that which is increated , and that which is created . in this way it is possible it might be cleared , how a trinity in the god-head may be very consistently with the unity thereof . but that it is , we cannot know , but by his telling us so . it being among the many things of god which are not to be known , but by the spirit of god revealing and testifying them , in and according to the holy scriptures . as the things of a man are not known but by the spirit of a man. and what further evidence we may justly and reasonably take from those scriptures , even in reference to some of the things hitherto discoursed , may be hereafter shewn . chap. v. demands in reference to what hath been hitherto discoursed , with some reasonings thereupon : 1. is is possible , that , upon supposition of this beings existence , it may be , in any way sutable to our present state , made known to us that it doth exist ? proved 1. that it may . 2. that , since any other fit way , that can be thought on , is as much liable to exception as that we have already : this must be , therefore , sufficient . strong impressions . glorious apparitions . terrible voices . surprising transformations . if these necessary . is it needful they be universal ? frequent ? if not , more rare things of this sort not wanting . 2 demand . can subjects , remote from their prince , sufficiently be assured of his existence ? 3 demand . can we be sure there are men on earth ? and if any should in the mean time , still remain either doubtful , or apt to cavil , after all that hath been said , for proof of that beings existence which we have described , i would only add these few things , by way of enquiry or demand , viz. first , do they believe , upon supposition of the existence of such a being , that it is possible it may be made known to us , in our present state and circumstances , by means not unsutable thereto , or inconvenient to the order and government of the world , that it doth exist ? it were strange to say or suppose , that a being of so high perfection as this we have hitherto given an account of , if he is , cannot in any fit way make it known that he is , to an intelligent and apprehensive sort of creatures . if , indeed , he is ; and be the common cause , author and lord of us and all things ( which we do now but suppose . and we may defie cavil to alledge any thing that is so much as colourable against the possibility of the supposition ) surely he hath done greater things than the making of it known that he is . it is no unapprehensible thing . there hath been no inconsistent notion hitherto given of him . nothing said concerning him ; but will well admit that it is possible such a being may be now existant . yea we not only can conceive , but we actually have ( and cannot but have ) some conception , of the several attributes we have ascribed to him ; so as to apply them ( severally ) to somewhat else , if we will not apply them ( joyntly ) to him . we cannot but admit there is some eternal necessary being ; somewhat that is of it self , active ; somewhat that is powerful , wise , and good . and these notions have in them no repugnancy to one another ; wherefore it is not impossible they may meet and agree together in full perfection to one and the same existent being . and hence it is manifestly no unapprehensible thing , that such a being doth exist . now supposing , that it doth exist , and hath been to us the cause and author of our being ; hath given us the reasonable , intelligent nature which we find our selves possessors of ; and that very power whereby we apprehend the existence of such a being as he is to be possible ( all which we for the present do still but suppose ) while also his actual existence is not unapprehensible , were it not the greatest madness imaginable to say , that if he do exist , he cannot also make our apprehensive nature understand this apprehensible thing that he doth exist ? we will therefore take it for granted , and as a thing which no man well in his wits will deny , that upon supposition such a being , the cause and author of all things do exist , he might , in some convenient way or other , with sufficient evidence , make it known to such creatures as we , so as to beget in us a rational certainty that he doth exist . upon which presumed ground we will only reason thus or assume to it ; that there is no possible , and fit way of doing it ; which is not liable to as much exception , as the evidence we already have . whence it will be consequent , that if the thing be possible to be fitly done , it is done already . that is , that if we can apprehend , how it may be possible such a being , actually existent , might give us that evidence of his existence that should be sutable to our present state , and sufficient to out-weigh all objections to the contrary ( without which it were not rationally sufficient . ) and that we can apprehend no possible way of doing this , which will not be liable to the same or equal objections as may be made against the present means we have for the begetting of this certainty in us , then we have already sufficient evidence of this beings existence . that is such as ought to prevail against all objections , and obtain our assent that it doth exist . here it is only needful to be considered what ways can be thought of , which we will say might assure us in this matter , that we already have not . and what might be objected against them , equally , as against the means we now have . will we say such a being , if he did actually exist , might ascertain us of his existence by some powerful impression of that truth upon our minds ? we will not insist , what there is of this already . let them consider who gainsay , what they can find of it in their own minds . and whether they are not engaged by their atheistical inclinations in a contention against themselves , and their more natural sentiments : from which they find it a matter of no small difficulty to be delivered ? it was not for nothing , that even epicurus himself calls this of an existing diety , a proleptical notion . but you may say , the impression might have been simply universal , and so irresistable , as to prevent or overbear all doubt or inclination to doubt . and , first , for the universality of it , why may we not suppose it already sufficiently universal ? as hath been heretofore alledged . with what confidence can the few dissenting atheists , that have professed to be of another perswasion , put that value upon themselves , as to reckon their dissent considerable enough to implede the universality of this impression . or what doth it signifie more to that purpose , than some few instances may do , of persons so stupidly foolish as to give much less discovery of any rational faculty , than some beasts , to the impugning the universal rationality of mankind ? besides that , your contrary profession is no sufficient argument of your contrary perswasion , much less , that you never had any stamp or impression of a deity upon your minds , or that you have quite raz'd it out . it is much to be suspected that you hold not your contrary perswasion , with that unshaken confidence , and freedom from all fearful and suspicious mis-givings , as that you have much more reason to brag of your dis-belief for the strength , than you have for the goodness of it . and that you have those qualmish fits , which bewray the impression ( at least to your own notice and reflection , if you would but allow your selves the liberty of so much converse with your selves ) that you will not confess , and yet cannot utterly deface . but if in this you had quite won the day , and were masters of your design ; were it not pretty to suppose that the common consent of mankind would be a good argument of the existence of a deity . if it be so universal as to include your vote and suffrage ( as no doubt it is without you a better than you can answer ) but that when you have made an hard shift to withdraw your assent , you have undone the deity and religion ! doth this cause stand and fall with you ? unto which you can contribute about as much as the fly to the triumph ! was that true before , which now your hard-la-boured dissent hath made false ? but if this impression were simply universal , so as also to include you , it matters not what men would say or object against it ; ( it is to be supposed they would be in no disposition to object any thing . ) but what were to be said ; or what the case it self , objectively considered , would admit . and though it would not ( as now it doth not ) admit of any thing to be said to any purpose ; yet the same thing were still to be said that you now say . and if we should but again unsuppose so much of the former supposition , as to imagine that some few should have made their escape , and disburdened themselves of all apprehensions of god. would they not with the same impudence as you now do , say that all religion were nothing else but enthusiastical fanaticism ? and that all mankind , besides themselves , were enslaved fools ? and for the meer irresistableness of this impression ; 't is true it would take away all disposition to oppose , but it may be presumed this is none of the rational evidence which we suppose you to mean ; when you admit ( if you do admit ) that , some way or other , the existence of such a being might be ( possibly ) made so evident , as to induce a rational certainty thereof . for to believe such a thing to be true only upon a strong impulse ( how certain soever the thing be ) is not to assent to it upon a foregoing reason . nor can any , in that case , tell why they believe it , but that they believe it . you will not sure think any thing the truer for this , only , that such and such believe it with a sturdy confidence . 't is true that the universality and naturalness of such a perswasion , as pointing us to a common cause thereof , affords the matter of an argument , or is a medium not contemptible nor capable of answer , as hath been said before . but to be irresistibly captivated into an assent , is no medium at all ; but an immediate perswasion of the thing it self without a reason . therefore must it yet be demanded of atheistical persons , what means , that you yet have not , would you think sufficient to have put this matter out of doubt ? will you say some kind of very glorious apparitions , becoming the majesty of such a one as this being is represented , would have satisfied ? but if you know how to phansie , that such a thing as the sun , and other luminaries , might have been compacted of a certain peculiar sort of atoms , coming together of their own accord ; without the direction of a wise agent : yea and consist so long , and hold so strangely regular motions ; how easie would it be to object that , with much advantage , against what any temporary apparition , be it as glorious as you can imagine , might seem to signifie to this purpose . would dreadful loud voices proclaiming him to be of whose existence you doubt have serv'd the turn ? it is likely , if your fear would have permitted you to use your wit , you would have had some subtil inventions how by some odd rancounter of angry atoms , the air or clouds might become thus terribly vocal . and when you know already , that they do sometimes salute your ears with very loud sounds ( as when it thunders ) there is little doubt , but your great wit can devise a way , how possibly such sounds might become articulate . and for the sense and coherent import of what were spoken ; you that are so good at conjecturing how things might casually happen , would not be long in making a guess that might serve that turn also . except you were grown very dull and barren ; and that fancy that served you to imagine how the whole frame of the universe : and the rare structure of the bodies of animals , yea and even the reasonable soul it self might be all casual productions , cannot now devise how , by chance , a few words ( for you do not say you expect long orations ) might fall out to be sense , though there were no intelligent speaker . but would strange and wonderful effects that might surprise and amaze you do the business ? we may challenge you to try your faculty , and stretch it to the uttermost ; and then tell us , what imagination you have formed of any thing more strange and wonderful , than the already extant frame of nature in the whole , and the several parts of it . will he that hath a while considered the composition of the world ; the exact and orderly motions of the sun , moon , and stars ; the fabrick of his own body , and the powers of his soul , expect yet a wonder to prove to him there is a god ? but if that be the complexion of your minds , that it is not the greatness of any work , but the novelty and surprisingness of it , that will convince you ; it is not rational evidence you seek . nor is it your reason , but your idle curiosity you would have gratified ; which deserves no more satisfaction than that fond wish , that one might come from the dead to warn men on earth lest they should come into the place of torment . and if such means as these that have been mentioned should be thought necessary , i would ask , are they necessary to every individval person ? so as that no man shall be esteemed to have had sufficient means of conviction who hath not with his own eyes beheld some such glorious apparition ; or himself heard some such terrible voice , or been the immediate witness or subject of some prodigious wonderful work ? yea , or will tht once seeing , hearing , or feeling them suffice ? is it not necessary there should be a frequent repetition and renewal of these amazing things , lest the impression wearing off , there be a relapse , and a gradual sliding into an oblivion and unapprehensiveness of that beings existence , whereof they had , sometime received a conviction . now if such a continual iteration of these strange things were thought necessary , would they not hereby soon cease to be strange ? and then if their strangeness was necessary , by that very thing wherein their sufficiency for conviction is said to consist , they should become useless . or , if by their frequent variations ( which it is possible to suppose ) a perpetual amusement be still kept up in the minds of men : and they be always full of consternation and wonder . doth this temper so much befriend the exercise of reason ? or contribute to the sober consideration of things ? as if men could not be rational without being half mad . and , indeed , they might soon become altogether so , by being , but a while , beset with objects so full of terror , as are , by this supposition , made the necessary means to convince them of a deity . † and were this a fit means of ruling the world , of preserving order among mankind ? what business could then be followed ? who could intend the affairs of their callings ? who could either be capable of governing , or of being governed while all mens minds should be wholly taken up either in the amazed view or the suspenceful expectation of nought else but strange things ? to which purpose much hath been of late , with so excellent reason , discoursed by a worthy author , that it is needless here to say more . and the aspect and influence of this state of things would be most pernicious upon religion , that should be most served thereby . and which requires the greatest severity and most peaceful composure of mind to the due managing the exercises of it . how little would that contribute to pious and devout converses with god , that should certainly keep mens minds in a continual commotion and hurry ? this course , as our present condition is , what could it do but craze mens understandings , as a too bright and dazling light causeth blindness , or any over-excelling sensible object destroys the sense ; so that we should soon have cause to apply the arabian proverb , shut the windows that the house may be light . and might learn to put a sense , not intollerable , upon those passages of some mystical writers * that god is to be seen in a divine cloud or darkness , as one † ; and with closed eyes , as another * speaks ( though what was their very sense i will not pretend to tell . ) besides that , by this means , there would naturally ensue the continual excitation of so vexatious and enthralling passions , so servile and tormenting fears and amazements ; as could not but hold the souls of men under a constant and comfortless restraint , from any free and ingenuous access to god , or conversation with him . wherein the very life of religion consists . and then to what purpose doth the discovery and acknowledgment of the deity serve ? inasmuch as it is never to be thought that the existence of god is a thing to be known only that it may be known . but that the end it serves for is religion . a complacential and chearful adoration of him and application of our selves with at once both dutiful and pleasant affections towards him . that were a strange means of coming to know that he is , that should only tend to destroy or hinder the very end it self of that knowledge . wherefore all this being considered , it is likely it would not be insisted upon as necessary to our being perswaded of gods existence , that he should so multiply strange and astonishing things , as that every man might be a daily amazed beholder and witness of them . and if their frequency , and constant iteration be acknowledged not necessary , but shall indeed be judged wholly inconvenient , more rare discoveries of him in the very ways we have been speaking of have not been wanting . what would we think of such an appearance of god as that was upon mount sinai ? when he came down ( or caused a sensible glory to descend ) in the sight of all that great people ! wherein the several things concurred that were above-mentioned ! let us but suppose such an appearance in all the concurrent circumstances of it as that is said to have been . that is , we will suppose an equally great assembly or multitude of people is gathered together , and a solemn forewarning is given and proclaimed among them by appointed heraulds or officers of state , that , on such a prefixed day , now very nigh at hand , the divine majesty and glory ( even his glory set in majesty ) will visibly appear and shew it self to them . they are most severely enjoyned to prepare themselves and be in readiness against that day . great care is taken to sanctifie the people , and the place , bounds are set about the designed theatre of this great appearance . all are strictly required to observe their due and awful distances , and abstain from more audacious approaches and gazings ; lest that terrible glory break out upon them and they perish . an irreverent or disrespectful look , they are told , will be mortal to them , or a very touch of any part of this sacred inclosure . in the morning of the appointed day , there are thunders and lightnings , and a thick cloud upon the hallowed mount. the exceeding loud sound of trumpet proclaims the lords descent . he descends in fire , the flames whereof invelope the trembling mount ( now floored with a saphyr pavement clear as the body of heaven . ) and ascend into the middle region or ( as it is exprest ) into the midst or heart of the heavens . the voice of words ( a loud and dreadful voice ) audible to all that mighty assembly , in which were 600000 men ( probably more than a million of persons ) issues forth from amidst that terrible glory pronouncing to them , that i am jehovah thy god. — and thence proceeding to give them precepts , so plain and clear , so comprehensive and full , so unexceptionably just and righteous , so agreeable to the nature of man , and subservient to his good ; that nothing could be more worthy the great creator , or more aptly sutable to such a sort of creatures . it is very likely , indeed , that such a demonstration would leave no spectator in doubt concerning the existence of god ; and would puzzle the philosophy of the most sceptical atheist to give an account , otherwise , of the phaenomenon . and if such could devise to say any thing that should seem plausible to some very easie half-witted persons that were not present , they would have an hard task of it to quiet the minds of those that were ; or make them believe this was nothing else but some odd conjuncture of certain fiery atoms , that by some strange accident happened into this occursion and conflict with one another ; or some illusion of phansie , by which so great a multitude were all at once imposed upon . so as that they only seemed to themselves to hear and see what they heard and saw not . nor is it likely they would be very confident of the truth of their own conjecture , or be apt to venture much upon it themselves , having been the eye and ear-witnesses of these things . but is it necessary this course shall be taken to make the world know there is a god ? such an appearance indeed would more powerfully strike sense ; but unto sober and considerate reason were it a greater thing than the making such a world as this ? and the disposing this great variety of particular beings in it , into so exact and elegant an order ? and the sustaining and preserving it in the same state through so many ages ? let the vast and unknown extent of the whole , the admirable variety , the elegant shapes , the regular motions , the excellent faculties and powers of that unconceivable number of creatures contained in it , be considered . and is there any comparison between that temporary transient occasional , and this steady permanent and universal discovery of god ? nor ( supposing the truth of the history ) can it be thought the design of this appearance to these hebrews was to convince them of the existence of a deity to be worshipped ; when both they had so convincing evidence thereof many ways before ; and the other nations , that , which they left , and those whither they went , were not without their religion and worship , such as it was . but to engage them by so majestick a representation thereof , to a more exact observance of his will , now made known . though , had there been any doubt of the former ( as we can hardly suppose they could , before , have more doubted of the being of a god , than that there were men on earth ) this might collaterally and besides its chief intention , be a means to confirm them concerning that alse : but that it was necessary for that end , we have no pretence to imagine . the like may be said concerning other miracles heretofore wrought , that the intent of them was to justifie the divine authority of him who wrought them , to prove him sent by god , and so countenance the doctrine or message delivered by him . not that they tended ( otherwise than on the by ) to prove gods existence . much less was this so amazing an appearance needful or intended for that end , and least of all was it necessary , that this should be gods ordinary way of making it known to men that he doth exist : so as that for this purpose he should often repeat so terrible representations of himself . and how inconvenient it were to mortal men , as well as unnecessary , the astonishment wherewith it possessed that people is an evidence . and their passionate affrighted wish thereupon , let not god any more speak to us , lest we die . they apprehended it impossible for them to out-live such an other sight ! and if that so amazing an appearance of the divine majesty ( sometime afforded ) were not necessary , but some way , on the by , useful for the confirming that people in the perswasion of gods existence , why may it not be useful also for the same purpose even now to us ? is it that we think that can be less true now which was so gloriously evident to be true four thousand years ago ? or is it that we can dis-believe or doubt the truth of the history ? what should be the ground or pretence of doubt ? if it were a fiction , it is manifest it was feigned by some person that had the use of his understanding , and was not besides himself , as the coherence and contexture of parts doth plainly shew . but would any man not besides himself , designing to gain credit to a forged report of a matter of fact ever say there were 600000 persons present at the doing of it ? . would it not rather have been pretended done in a corner ? or is it imaginable it should never have met with contradiction ? that none of the pretended by-standers should disclaim the avouchment of it ? and say they knew of no such matter ? especially if it be considered that the laws said to be given at that time ; chiefly those which were reported to have been written in the two tables , were not so favourable to vicious inclinations , nor that people so strict and scrupulous observers of them . but that they would have been glad to have had any thing to pretend against the authority of the legislature , if the case could have admitted it . when they discovered , in that , and succeeding time , so violently prone , and unretractable a propension to idolatry and other wickednesses directly against the very letter of that law. how welcome and covetable a plea had it been , in their frequent and sometimes almost universal apostasies , could they have had such a thing to pretend that the law it self that curbed them was a cheat . but we always find , that though they laboured , in some of their degeneracies , and when they were lapsed into a more corrupted state , to render it more easie to themselves by favourable glosses and interpretations . yet , even in the most corrupt , they never went about to deny or implead its divine original ; whereof they were ever so religious asserters as no people under heaven could be more . and the awful apprehension whereof prevailed so far with them , as that care was taken ( as is notoriously known ) by those appointed to that charge that the very letters should be numbred of the sacred writings , lest there should happen any the minutest alteration in them . much more might be said if it were needful for the evincing the truth of this particular piece of history ; and its little to be doubted but any man who with sober and impartial reason considers the circumstances relating to it , the easily evidenceable antiquity of the records whereof this is a part . the certain nearness of the time of writing them to the time when this thing is said to have been done , the great reputation of the writer even among pagans , the great multitude of the alledged witnesses and spectacles , the no-contradiction ever heard of . the universal consent and suffrage of that nation through all times to this day , even when their practice hath been most contrary to the laws then given ; the securely confident and unsuspicious reference of later pieces of sacred scripture thereto ( even some parts of the new testament ) as a most known and undoubted thing . the long series and tract of time through which that people are said to have had extraordinary and sensible indications of the divine presence , ( which if it had been false could not in so long a time but have been evicted of falshood . ) their miraculous and wonderful eduction out of egypt not denied by any , and more obscurely acknowledged by some heathen writers , their conduct through the wilderness , and settlement in canaan ; their constitution and form of polity known for many ages to have been a theocracy ; their usual ways of consulting god upon all more important occasions . whosoever i say shall soberly consider these things ( and many more might easily occur to such as would think fit to let their thoughts dwell a while upon this subject ) will , not only , from some of them think it highly improbable , but , from others of them , plainly impossible that the history of this appearance should have been a contrived piece of falshood . yea , and though as was said , the view of such a thing with ones own eyes would make a more powerful impreson upon our phansie or imagination , yet if we speak of rational evidence ( which is quite another thing ) of the truth of a matter of fact that were of this astonishing nature , i should think it were much ( at least if i were credibly told that so many hundred thousand persons saw it at once , as if i had been the single unaccomcompanied spectator of it my self . not to say that it were apparently in some respect much greater ; could we but obtain of our selves to distinguish between the pleasing of our curiosity and the satisfying of our reason . so that , upon the whole , i see not why it may not be concluded , with the greatest confidence , that both the ( supposed ) existence of a deity is possible to be certainly known to men on earth , in some way that is sutable to their present state , that there are no means fitter to be ordinary than those we already have , and that more extraordinary additional confirmations are partly therefore not necessary , and partly not wanting . again it may be further demanded ( as that which may both immediately serve our main purpose , and may also shew the reasonableness of what was last said . is it sufficiently evident to such subjects of some great prince as live remote from the royal residence that there is such a one now ruling over them ? to say no , is to raze the foundation of civil government , and reduce it wholly to domestical , by such a ruler as may ever be in present view . which yet is , upon such terms , never possible to be preserved also . it is plain many do firmly enough believe that there is a king reigning over them ; who not only never saw the king , but never saw the splendor of his court , the pomp of his attendance , or it may be , never saw the man that had seen the king ? and is not all dutiful and loyal obedience wont to be challenged , and paid of such as well as his other subjects . or would it be thought a reasonable excuse of disloyalty , that any such persons should say they had never seen the king or his court ? or a reasonable demand , as the condition of required subjection , that the court be kept sometime in their village , that they might have the opportunity of beholding at least some of the insignia of regality , or more splendid appearances of that majesty which claims subjection from them ? much more would it be deemed unreasonable and insolent , that every subject should expect to see the face of the prince every day , otherwise they will not obey nor believe there is any such person . whereas it hath been judged rather more expedient and serviceable to the continuing the veneration of majesty ( and in a monarchy of no mean reputation for wisdom and greatness ) that the prince did very rarely offer himself to the view of the people . surely more ordinary and remote discoveries of an existing prince and ruler over them ( the effects of his power , and the influences of his government ) will be reckoned sufficient even as to many parts of his dominions , that , possibly through many succeeding generations never had other . and yet how unspeakably less sensible , less immediate , less constant , less necessary , less numerous are the effects and instances of regal humane power , and wisdom than of the divine ; which latter we behold which way soever we look , and feel in every thing we touch or have any sense of , and may reflect upon in our very senses themselves , and in all the parts and powers that belong to us . and so certainly that if we would allow our selves the liberty of serious thoughts , we might soon find it were utterly impossible such effects should ever have been without that only cause . that without its influence , it had never been possible , that we could hear , or see , or speak , or think , or live , or be any thing , nor that any other thing could ever have been , when as the effects that serve so justly to endear and recommend to us civil government ( as peace , safety , order , quiet possession of our rights ) we cannot but know are not inseparably and incommunicably appropriate or to be attributed to the person of this or that particular and mortal governour ; but may also proceed from another : yea and the same benefits may ( for some short time at least ) be continued without any such government at all . nor is this intended meerly as a rhetorical scheme of speech to beguile or amuse the unwary reader : but , without arrogating any thing , or attributing more to it , than that it is an ( altogether inartificial and very defective , but ) true and naked representation of the very case it self as it is . 't is professedly propounded as having somewhat solidly argumentative in it . that is that , ( whereas there is most confessedly sufficient yet ) there is unspeakably less evidence to most people in the world under civil government ; that there actually is such a government existent over them ; and that they are under obligation to be subject to it ; than there is of the existence of a deity , and the ( consequent ) reasonableness of religion . if therefore the ordinary effects and indications of the former , be sufficient , which have so contingent and uncertain a connexion with their causes ( while those which are more extraordinary are so exceeding rare with the most ) why shall not the more certain ordinary discoveries of the latter be judged sufficient , though the most have not the immediate notice of any such extraordinary appearances as those are which have been before mentioned ? moreover , i yet demand further , whether it may be thought possible for any one to have a full rational certainty that another person is a reasonable creature , and hath in him a rational soul , so as to judge he hath sufficient ground and obligation to converse with him , and carry towards him as a man ? without the supposition of this , the foundation of all humane society and civil conversation is taken away . and what evidence have we of it , whereunto that which we have of the being of god ( as the foundation of religious and godly conversation ) will not at least be found equivalent ? will we say that meer humane shape is enough to prove such a one a man ? a philosopher would deride us , as the stagyrites disciples are said to have done the platonick man. but we will not be so nice . we acknowledge it is , if no circumstances concurr ( as suddain appearing , vanishing , transformation or the like ) that plainly evince the contrary ; so far as to infer upon us an obligation , not to be rude , and uncivil ; that we use no violence , or carry our selves abusively towards one , that , only thus , appears an humane creature . yea , and to perform any duty of justice or charity towards him within our power , which we owe to a man as a man. as suppose we see him wronged , or in necessity , and can presently right , or relieve him ; though he do not , or cannot represent to us more of his case , than our own eyes inform us of . and should an act of murther be committed upon one whose true humanity was not otherwise evident , would he not be justly liable to the known and common punishment of that offence ? nor could he acquit himself of transgressing the laws of humanity , if he should only neglect any seasonable act of justice or mercy towards him , whereof he beholds the present occasion . but if any one were disposed to cavil or play the sophister ; how much more might be said , even by infinite degrees , to oppose this single evidence of any ones true humanity ; than ever was , or can be brought against the entire concurrent evidence we have of the existence of god. it is , here , most manifestly just and equal thus to state the case , and compare the whole evidence we have of the latter , with that one of the former ; inasmuch as that one alone , is apparently enough to oblige us to carry towards such a one as a man. and if that alone be sufficient to oblige us to acts of justice or charity towards man , he is strangely blind that cannot see infinitely more to oblige him to acts of piety towards god. but if we would take a nearer and more strict view of this parallel , we would state the general and more obvious aspect of this world , on the one hand , and the external aspect and shape of a man on the other ; and should then see the former doth evidence to us an in-dwelling deity , diffused through the whole , and actuating every part , with incomparably greater certainty , than the latter doth an in-dwelling reasonable soul. in which way we shall find , what will aptly serve our present purpose , though we are far from apprehending any such union of the blessed god with this world , as is between the soul and body of a man. it is manifestly possible , to our understandings , that there may be , and ( if any history or testimony of others be worthy to be believed ) certain to experience and sense , that there , often , hath been , the appearance of humane shape , and of agreeable actions , without a real man. but it is no way possible such a world as this should have ever been without god. that there is a world , proves that eternal being to exist whom we take to be god ; suppose we it as rude an heap as at first it was , or as we can suppose it ; as external appearance represents to us that creature which we take to be a man ; but that , as a certain infallible discovery , necessarily true . this , but as a probable and conjectural one , and ( though highly probable ) not impossible to be false . and if we will yet descend to a more particular enquiry into this matter , which way will we fully be ascertain'd that this supposed man is truly and really what he seems to be . this we know not how to go about without recollecting , what is the differencing notion we have of a man that he is ( viz. ) a reasonable living creature , or a reasonable soul inhabiting , and united with a body . and how do we think to descry that , here , which may answer this common notion we have of a man ? have we any way , besides that discovery , which the acts and effects of reason do make of a rational or intelligent being ? we will look more narrowly , i. e. unto somewhat else than his external appearance : and observe the actions that proceed from a more distinguishing principle in him ; that he reason's , discourse's , doth business , pursues designs ; in short he talks and acts as a reasonable creature . and hence we conclude him to be one , or to have a reasonable soul in him . and have we not the same way of procedure in the other case . our first view , or taking notice of a world , full of life and motion , assures us of an eternal active being , besides it ; which we take to be god , having now before our eyes a darker shadow of him ; only , as the external bulk of the humane body is only the shadow of a man. which , when we behold it stirring and moving , assures us there is somewhat besides that grosser bulk ( that of it self could not so move ) which we take to be the soul of a man. yet as a principle that can move the body makes not up the entire notion of this soul ; so an eternal active being , that moves the matter of the universe , makes not up the full notion of god. we are thus far sure in both cases , i. e. of some mover distinct from what is moved . but we are not yet sure ( by what we hitherto see ) what the one or the other is . but as , when we have , upon the first sight , thought it was a reasonable soul that was acting in the former : or a man ( if we will speak according to their sense , who make the soul the man ) in order to being sure ( as sure as the case can admit ) we have no other way , but to consider what belongs , more distinguishingly , to the notion of a man , or of a reasonable soul ; and observe how actions and effects , which we have opportunity to take notice of , do answer thereto , or serve to discover that . so when we would be sure , what that eternal active being is ( which that it is we are already sure , and ) which we have taken to be god , that i say we may be sure of that also , we have the same thing to do . that is to consider what more peculiarly belongs to the entire notion of god ( and would even in the judgment of opposers be acknowledged to belong to it ) and see whether his works more narrowly inspected do not bear as manifest correspondency to that notion of god , as the works and actions of a man do to the notion we have of him . and certainly , we cannot but find they do correspond as much . and that upon a serious and considerate view of the works and appearances of god in the world , having diligently observed , and pondered the vastness and beauty of this universe , the variety , the multitude , the order , the exquisite shapes , the numerous parts , the admirable and useful composure of particular creatures ; and , especially , the constitution and powers of the reasonable soul of man it self , we cannot , surely , if we be not under the possession of a very voluntary and obstinate blindness , and the power of a most vicious prejudice , but acknowledge the making sustaining and governing such a world is as god-like , as worthy of god , and as much becoming him , according to the notion that hath been assigned of him , as at least , the common actions of ordinary men are of a man ; or evidence the doer of them to be an humane creature . yea , and with this advantageous difference , that the actions of a man do evidence an humane creature more uncertainly , and so as it is possible the matter may be otherwise : but these works of god do with so plain and demonstrative evidence discover him the author of them , that it s altogether impossible they could ever otherwise have been done . now , therefore , if we have as clear evidence of a deity as we can have in a way not unsutable to the nature and present state of man , and we can have in a sutable way that which is sufficient . if we have clear and more certain evidence of gods government over the world , than most men have or can have of the existence of their secular rulers ; yea , more sure than that there are men on earth , and that thence ( as far as the existence of god will make towards it ) there is a less disputable ground for religious than for civil conversation , we may reckon our selves competently well ascertain'd , and have no longer reason to delay the dedication of a temple to him upon any pretence of doubt , whether we have an object of worship existing yea or no. wherefore we may also by the way take notice how impudent a thing is atheism , that by the same fulsom and poisonous breath , whereby it would blast religion , would despoil man of his reason and apprehensive power , even in reference to the most apprehensive thing , would blow away the rights of princes and all foundations of policy and government , and destroy all civil commerce and conversation out of the world , and yet blushes not at the attempt of so foul things . and here it may perhaps prove worth our while ( though it can be no pleasant contemplation ) to pause a little , and make some short reflections upon the atheistical temper and genius , so as therein to remark some few more obvious characters of atheism it self . and first such , as have not been themselves seized by the infatuation , cannot but judge it a most unreasonable thing , a perverse and cross-grain'd humour , that so odly writhes and warps the mind of a man , as that it never makes any effort , or offer at any thing against the deity , but it therein doth ( by a certain sort of serpentine involution and retortion ) seem to design a quarrel with it self : that is , with ( what one would think should be most intimate and natural to the mind of man ) his very reasoning power , and the operations thereof . so near indeeed was the ancient alliance between god and man ( his own son , his likeness , and living image ) and consequently between reason and religion ; that no man can ever be engaged in an opposition to god and his interest , but he must be equally so to himself and his own . and any one that takes notice how the business is carried by an atheist , must think in order to his becoming one , his first plot was upon himself . to assassine his own intellectual faculty by a sturdy resolution , and violent imposing on himself not to consider , or use his thoughts , at least with any indifferency , but with a treacherous pre-determination to the part resolved on beforehand . otherwise it is hard to be imagined , how it should ever have been possible , that so plain and evident proofs of a deity , as every where offer themselves unto observation ; even such as have been here proposed ( that do even lie open for the most part to common apprehension , and needed little search to find them out ; so that it was harder to determine what not to say than what to say ) could be over-look'd . for what could be more easie and obvious , than , taking notice , that there is somewhat in being , to conclude that somewhat must be of it self , from whence , whatever is not so , must have sprung . that since there is somewhat effected or made ( as is plain , in that some things are alterable , and daily altered which nothing can be that is of it self , and therefore a necessary being . ) those effects have then had an active being for their cause . that since these effects are , partly , such as bear the manifest characters of wisdom and design upon them ; and are partly , themselves , wise and designing ; therefore they must have had a wisely active and designing cause . so much would plainly conclude the sum of what we have been pleading for ; and what can be plainer or doth require a shorter turn of thoughts ? at this easie expence might any one that had a disposition to use his understanding to such a purpose , save himself from being an atheist . and where is the flaw ? what joynt is not firm and strong in this little frame of discourse ? which , yet , arrogates nothing to the contriver ; for there is nothing in it worthy to be called contrivance : but things do themselves lie thus . and what hath been further said concerning the perfection and oneness of this cause of all things ( though somewhat more remote from common apprehension ) is what is likely would appear plain and natural to such as would allow themselves the leasure to look more narrowly into such things . atheism , therefore , seems to import a direct and open hostility , against the most native genuine and facile dictates of common reason . and being so manifest an enemy to it , we cannot suppose it should be at all befriended by it . for that will be always true and constant to it self . whatsoever false shews of it a bad cause doth sometimes put on . that having yet somewhat a more creditable name , and being of a little more reputation in the world , than plain downright madness and folly . and it will appear how little it is befriended , by any thing that can justly , bear that name ; if we consider the pittiful shifts the atheist makes for his forlorn cause : and what infirm tottering supports , the whole frame of atheism rests upon . for what is there to be said for their hypothesis , or against the existence of god , and the duness of religion ? for there 's directly nothing at all . only a possibility is alledged , things might be as they are , though god did not exist . and if this were barely possible , how little doth that signifie ? where reason is not injuriously dealt with , it is permitted the liberty of ballancing things equally , and of considering which scale hath most weight . and is he not perfectly blind , that sees not what violence is done to free reason in this matter ? are there not thousands of things , not altogether impossible , which yet he would be concluded altogether out of his wits that should profess to be of the opinion they are or were actually so ? and as to the present case , how facile and unexceptionable , how plain and intelligible is the account that is given of the original of this world , and the things contained in it , by resolving all into a deity , the author and maker of them ? when as the wild , extravagant suppositions of atheists , if they were admitted possible , are the most unlikely that could be devised . so that , if there had been any to have laid wagers , when things were taking their beginning ; there is no body that would not have ventured thousands to one that no such frame of things ( no not so much as one single mouse or flea ) would ever have hit . and how desperate hazards the atheist runs upon this meer supposed possibility , it will be more in our way to take notice by and by . but besides ; that pretended possibility plainly appears none at all . it is impossible any thing should spring up of it self out of nothing . that any thing that is alterable should have been necessarily of it self , such as it now is . that what is of it self unactive should be the maker of other things . that the author of all the wisdom in the world should be himself unwise . these cannot but be judged most absolute impossibilities to such as do not violence to their own minds ; or with whom reason can be allow'd any the least exercise . wherefore the atheistical spirit is most grosly unreasonable in withholding assent , where the most ungainsayable reason plainly exacts it . and are not the atheists cavils as despicably silly against the deity , and ( consequently ) religion ? whosoever shall consider their exceptions against some things in the notion of god , eternity , infinity , &c. which themselves in the mean time are forced to place elsewhere , will he not see they talk idly ? and as for such other impeachments of his wisdom , justice , and goodness , as they take their ground for from the state of affairs , in some respects , in this present world ( many of which may be seen in lucretius , and answered by dr. more in his dialogues . ) how inconsiderable will they be , to any one that bethinks himself with how perfect and generous a liberty this world was made , by one that needed it not ; who had no design , nor could have inclination , to a fond self-indulgent glorying , and vaunting of his own work ; who did it with the greatest facility , and by an easie unexpensive vouchsafement of his good pleasure ; not with an operous curiosity , studious to approve it self to the peevish eye of every froward momus , or to the nauseous squeamish gust of every sensual epicure . and to such as shall not confine their mean thoughts to that very clod or ball of earth on which they live . which , as it is a very small part , may , for ought we know , but be the worst or most abject part of gods creation , which yet is full of his goodness , and hath most manifest prints of his other excellencies besides ; as hath been observed . or , that shall not look upon the present state of things as the eternal state , but upon this world only as an antichamber to another , which shall abide in most unexceptionable perfection for ever . how fond and idle , i say , will all such cavils appear to one that shall but thus use his thoughts , and not think himself bound to measure his conceptions of god , by the uncertain rash dictates of men born in the dark , and that talk at random : nor shall affix any thing to him which plain reason doth not dictate , or which he doth not manifestly assume or challenge to himself . but that because a straw lies in my way , i would attempt to overturn heaven and earth , what raging phrensie is this ? again it is a base abject temper , speaks a mind sunk and lost in carnality , and that having dethron'd and abjur'd reason , hath abandon'd it self to the hurry of vile appetite , and sold its liberty , and sovereignty , for the insipid gustless pleasures of sense : an unmanly thing . a degrading of ones self . for if there be no god , what am i ? a piece of moving thinking clay , whose ill compacted parts will shortly fly asunder , and leave no other remains of me , than what shall become the prey and the triumph of worms ! 't is a sad , mopish , disconsolate temper , cuts off , and quite banishes all manly rational joy . all that might spring from the contemplation of the divine excellencies and glory , shining in the works of his hands . atheism clothes the world in black , draws a dark and duskish cloud over all things . doth more to damp and stifle all relishes of intellectual pleasure , than it would of sensible , to extinguish the sun. what is this world ( if we should suppose it still to subsist ) without god ? how grateful an entertainment is it to a pious mind to behold his glory stampt on every creature sparkling in every providence ; and by a firm and rational faith to believe ( when we cannot see ) how all events are conspiring to bring about the most happy and blissful state of things ! the atheist may make the most of this world ; he knows no pleasure , but what can be drawn out of its dry breasts , or found in its cold embraces : which yields as little satisfaction , as he finds whose arms aiming to inclose a dear friend do only clasp a stiff and clammy carkass . how uncomfortable a thing is it to him , that having neither power nor wit to order things to his own advantage or content , but finds himself liable to continual disappointments , and the rencounter of many an unsuspected cross accident , hath none to repose on that is wiser and mightier than himself ? but when he finds he cannot command his own affairs , to have the settled apprehension of an almighty ruler that can with the greatest certainty do it for us , the best way ; and will , if we trust him : how satisfying and peaceful a repose doth this yield ! and how much the rather , inasmuch as that filial unsuspicious confidence and trust , which naturally tends to and begets that calm and quiet rest , is the very condition required on my part ; and that the chief thing i have to do , to have my affairs brought to a good pass , is to commit them to his management . and my only care to be careful in nothing . the atheist hath nothing to mitigate the greatness of this loss , but that he knows not what he loses , which is an allay that will serve but a little while . and when the most unsupportable pressing miseries befall him , he must in bitter agonies groan out his wretched soul , without hope ; and sooner die under his burthen , than say , where is god my maker ? at the best , he exchanges all the pleasure , and composure of mind , which certainly accompanies a dutiful son-like trust , submission and resignation of our selves , and all our concernments , to the disposal of fatherly wisdom and love , for a sour and sullen succumbency to an irresistable fate , or hard necessity , against which he sees it's vain to contend . so that at the best he only not rages , but tastes nothing of consolation ; whereof his spirit is as uncapable , as his desperate affairs are of redress . and if he have arrived to that measure of fortitude , as not to be much discomposed with the lighter crosses which he meets with in this short time of life , what a dreadful cross is it that he must die ! how dismal a thing is a certain never to be avoided death ! against which as atheism hath not , surely , the advantage of religion in giving protection : so it hath greatly the disadvantage , in affording no relief . what would the joy be worth in that hour , that arises from the hope of the glory to be revealed ? and is the want of that the total sum of the atheists misery at this hour ? what heart can conceive the horror of that one thought if darted in upon him at that time ( as 't is strange , and more sad , if it be not ) what becomes now of me , if there prove to be a god! where are my mighty demonstrations upon which one may venture ? and which may cut off all fear and danger of future calamity in this dark unknown state i am going into ? shall i be the next hour nothing or miserable ? or , if i had opportunity , shall i not have sufficient cause to proclaim ( as * once one of the same fraternity did , by way of warning , to a surviving companion ) — a great and a terrible god! a great and a terrible god! a great and a terrible god! i only add , 't is a most strangely mysterious and unaccountable temper . such as is hardly reducible to its proper causes . so that it would puzzle any mans enquiry to find out , or even give but probable conjectures how so odd and preternatural a disaffection as atheism should ever come to have place in an humane mind . it must be concluded a very complicated disease , and yet when our thoughts have fastned upon several things that have an aspect that way as none of them alone could infer it , so it is hard to imagine , how all of them , together , should ever come to deprave reasonable nature to such a degree . 't is , first , most astonishingly marvellous ( though it 's apparent this distemper hath its rise from an ill will ) that any man should so much as will , that which the atheist hath obtained of himself to believe , or affect to be what he is . the commonness of this vile disposition of will , doth but sorrily shift off the wonder , and only with those slight and trifling minds that have resigned the office of judging things to their ( more active ) senses , and have learned the easie way of waving all enquiries about common things , or resolving the account into this only , that they are to be seen every day . but if we allow'd our selves to consider this matter soberly , we would soon find that howsoever it most plainly appear a very common plague upon the spirits of men ( and universal till a cure be wrought ) to say by way of wish , no god , or i would there were none : yet by the good leave of them who would thus easily excuse the thing , the commonness of this horrid evil doth so little diminish , that it increases the wonder . things are more strange as their causes are more hardly assignable . what should the reason be , that a being of so incomparable excellency , so amiable and alluring glory , purity , love , and goodness is become undesirable and hateful to his own creatures ! that such creatures , his more immediate peculiar off-spring , stampt with his likeness , the so vivid resemblances of his own spiritual immortal nature , are become so wickedly unnatural towards their common and most indulgent parent ! what to wish him dead ! to envie life and being , to him from whom they have received their own ! 't is strange as it is without a cause . but they have offended him , are in a revolt , and sharply conscious of fearful demerits . and who would not wish to live ? and to escape so unsupportable revenge ? 't is still strange we would ever offend such a one ! wherein were his laws unequal ? his government grievous ? but since we have ; this only is pertinent to be said by them that have no hope of forgiveness , that are left to despair of reconciliation , why do we sort our selves with devils ? we profess not to be such . yea , but we have no hope to be forgiven the sin we do not leave , nor power to leave the sin which now we love . this , instead of lessening , makes the wonder a miracle ! o wretched forlorn creature ! wouldst thou have god out of being for this ? ( i speak to thee who dost not yet profess to believe there is no god , but dost only wish it . ) the sustainer of the world ! the common basis of all being ! dost thou know what thou sayest ? art thou not wishing thy self and all things into nothing ? this , rather than humble thy self , and beg forgiveness ? this ! rather than become , again , an holy , pure , obdeient creature , and again , blessed in him who first made thee so ! it can never cease , i say , to be a wonder , we never ought to cease wondering that ever this befel the nature of man , to be prone to wish such a thing that there were no god! but this is , 't is true , the too common case ; and if we will only have what is more a rarity go for a wonder ; how amazing then is it , that if any man would even never so fain ; he ever can make himself believe there is no god! and shape his horrid course according to that most horrid misbelief ! by what fatal train of causes is this ever brought to pass ! into what can we devise to resolve it ? why such as have arrived to this pitch are much addicted to the pleasing of their senses ; and this they make their business ; so as that , for a long time they have given themselves no leasure to mind objects of another nature ; especially that should any way tend to disturb them in their easie course : till they are ( gradually ) fallen into a forgetful sleep , and the images of things are worn out with them ; that had only more slightly touch'd their minds before . and being much used to go by the suggestions of sense , they believe not what they neither see nor feel . this is somewhat , but does not reach the mark ; for there are many very great sensualists ( as great as they at least ) who never arrive hither , but firmly avow it that they believe a deity , whatsoever mistaken notion they have of him ; whereupon they imagine to themselves impunity in their vicious course . but these , it may be said , have so disaccustomed themselves to the exercise of their reason , that they have no disposition to use their thoughts about any thing above the sphere of sense ; and have contracted so dull and sluggish a temper , that they are no fitter to mind or employ themselves in any speculations that tend to beget in them the knowledge of god , than any man is for discourse or business when he is fast asleep . so indeed in reason one would expect to find it , but the case is so much otherwise , when we consider particular instances , that we are the more perplex'd and intangled in this enquiry , by considering how agreeable it is that the matter should be thus , and observing that it proves oft-times not to be so : insomuch that reason and experience seem herein , not to agree , and hence we are put again upon new conjectures what the immediate cause of this strange malady should be . for did it proceed purely from a sluggish temper of mind , unapt to reasoning and discourse ; the more any were so , the more dispos'd they should be to atheism ; whereas , every one knows that , multitudes of persons of dull and slow minds to any thing of ratiocination would rather you should burn their houses , than tell them they did not believe in god ; and would presently tell you , it were pitty he should live , that should but intimate a doubt whether there were a god or no. yea , and many , somewhat more intelligent , yet in this matter , are shie of using their reason , and think it unsafe , if not profane , to go about to prove , that there is a god , lest they should move a doubt , or seem hereby to make a question of it . and , in the mean time , while they offer not at reasoning , they , more meanly , supply that want , after a sorry fashion , from their education , the tradition of their fore-fathers common example , and the universal profession and practice of some religion , round about them ; and it may be only take the matter for granted , because they never heard such a thing was ever doubted of , or called in question in all their lives . whereas , on the other hand , they who incline to atheism are , perhaps , some of them the greatest pretenders to reason . they rely little upon authority of former times and ages , upon vulgar principles and maxims , but are vogued great masters of reason , diligent searchers into the mysteries of nature , and can philosophize ( as sufficiently appears ) beyond all imagination . but 't is hoped it may be truly said for the vindication of philosophy , and them that profess it , that modern atheists have little of that to glory in , and that their chief endowments are only their skill to please their senses , and a faculty with a pittiful sort of drollery to tincture their cups , and add a grace to their ( otherwise ) dull and flat conversation . yet all this howsoever being considered , there is here but little advance made to the finding out whence atheism should proceed : for , that want of reason should be thought the cause , what hath been already said seems to forbid . that many ignorant persons seem possest with a great awe of a deity from which divers more knowing have delivered themselves . and yet neither doth the former signifie any thing ( in just interpretation ) to the disrepute of religion . for truth is not the less true , for that some hold it they know not how or why . nor doth the latter make to the reputation of atheism , inasmuch as men otherwise rational maysometimes learnedly dote . but it confirms us that atheism is a strange thing , when its extraction and pedigree are so hardly found out , and it seems to be directly of the lineage , neither of knowledge nor ignorance , neither sound reason nor perfect dotage . nor doth it at all urge to say , and why may we not as well stand wondering whence the apprehension of a god , and an addictedness to religion should come , when we find them peculiar , neither to the more knowing , nor the more ignorant . for they are apparently and congruously enough to be derived from somewhat common to them both . the impression of a deity universally put upon the minds of all men ( which atheists have made a shift to raze out or obliterate to that degree as to render it illegible ) and that cultivated by the exercise of reason , in some , and in others , less capable of that help , somewhat confirmed by education and the other accessaries mentioned above . therefore is this matter still most mysteriously intricate that there should be one temper and perswasion agreeing to two so vastly different sorts of persons , while yet we are to seek for a cause ( except what is most tremendous to think of ) from whence it should proceed , that is common to them both . and here is in short the sum of the wonder , that any , not appearing very grosly unreasonable in other matters , ( which cannot be deny'd even of some of the more sensual and lewder sort of atheists ) should , in so plain and important a case , be so , beyond all expression , absurd . that they , without scruple , are pleased to think like other men , in matters that concern and relate to common practice , and wherein they might more colourably and with less hazard , go out of the common road . and are here only , so dangerously and madly extravagant . theirs is therefore a particular madness , the dementia quoad hoc . so much the stranger thing , because they whom it possesses , do only in this one case put off themselves , and are like themselves , and other men in all things else . if they reckon'd it a glory to be singular they might ( as hath been plainly shewn ) more plausibly profess it as a principle , that they are not bound to believe the existence of any secular ruler ( and consequently not be subject to any ) longer than they see him , and so subvert all policy and government ; or pretend an exemption from all obligation to any act of justice , or to forbear the most injurious violence towards any man , because they are not infallibly certain any one they see is an humane wight , and so abjure all morality as they already have so great a part ; than offer with so fearful hazard to assault the deity ( of whose existence if they would but think a while , they might be most infallibly assured , or go about to subvert the foundations of religion . or , if they would get themselves glory by great adventures , or show themselves brave men , by expressing a fearless contempt of divine power , and justice . this fortitude is not humane . these are without the compass of its object . as inundations , earthquakes , &c. are said to be , unto which , that any one should fearlesly expose himself , can bring no profit to others , nor therefore glory to him . in all this harangue of discourse the design hath not been to fix upon any true cause of atheism , but to represent it a strange thing ; and an atheist a prodigy , a monster amongst mankind . a dreadful spectacle , forsaken of the common aids afforded to other men , hung up in chains , to warn others ; and let them see what an horrid creature , man may make himself by voluntary aversion from god that made him . in the mean time they upon whom this dreadful plague is not fallen , may plainly see before them , the object of that worship which is imported by a temple , an existing deity , a god to be worshipped . unto whom we shall yet see further reason to design , and consecrate a temple for that end ( and even our selves to become such ) when we have considered ( what comes next to be spoken of ) his conversableness with men . chap. vi. what is intended by gods conversableness with men , considered only as fundamental and presupposed to a temple . an account of the epicurean deity . it s existence impossible any way to be proved if it did exist . nor can be affirmed to any good intent . that such a being is not god. that the absolute perfection proved of god represents him a fit object of religion . from thence more particularly deduced to this purpose . his omnisciency , omnipotency , unlimited goodness , immensity . curcellaeus 's arguments again this last considered . nor is the thing here intended less necessary to a temple and religion , than what we have hitherto been discoursing of . for such a sort of deity as should shut up it self , and be reclus'd from all converse with men , would leave us as disfurnish'd of an object of religion , and would render a temple on earth as vain a thing , as if there were none at all . it were a being not to be worshipped , nor with any propriety , to be called god more ( in some respect less ) than an image or statue . we might , with as rational design , worship , for a god , what were scarce worthy to be called the shadow of a man , as dedicate temples to a wholly unconversable deity : that is , such a one as not only will not vouchsafe to converse with men ; but , that cannot admit it . or whose nature were altogether uncapable of such converse . for that measure and latitude of sense must be allowed unto the expression [ conversableness with men ] as that it signifie both capacity and propension to such converse . that god is both , by his nature , capable of it , and hath a gracious inclination of will thereunto . yea and we will add ( what is also not without the compass of our present theam , nor the import of this word whereby we generally express it ) that he is not only inclined to converse with men , but that he actually doth it . as we call him a conversable person that upon all befitting occasions doth freely converse with such as have any concern with him . it will indeed be necessary to distinguish gods converse with men , into , that which he hath in common with all men : so as to sustain them in their beings , and some way , influence their actions ( in which kind he is also conversant with all his creatures ) and that which he more peculiarly hath with good men . and , though the consideration of the latter of these will belong to the discourse concerning his temple it self , which he hath with and in them ; yet it is the former , only , we have now to consider , as presupposed thereto , and as the ground thereof . together with his gracious propension to the latter also . as the great apostle , in his discourse at athens , lays the same ground for acquaintance with god ( which he intimates should be set afoot and continued in another sort of temple than is made with hands ) that he hath given to all breath , and being , and all things , and that he is near and ready ( whence they should therefore seek him , if haply they might feel after him , and find him out ) in order to further converse . and here , our business will have the less in it of labour and difficulty ; for that we shall have little else to do , besides only the applying of principles already asserted ( or possibly the more express adding of some or other that were imply'd in what hath been said ) to this purpose . from which principles it will appear , that he not only can , but that ( in the former sense ) he doth converse with men , and is graciously inclin'd thereto ( in the latter . ) and yet because the former is more deeply fundamental , as whereon all depends , and that the act of it is not deny'd for any other reason than an imagined impossibility ; that is , 't is not said he doth not sustain and govern the world , upon any other pretence , but that he cannot ( as being inconsistent with his nature and felicity , ) this we shall therefore more directly apply our selves to evince , that his nature doth not disallow it , but necessarily includes an aptitude thereto . nor yet though it may be a less laborious work than the former that we have dispatcht , is it altogether needless to deal somewhat more expresly in this matter . inasmuch as what opposition hath been made to religion in the world hath for the most part been more expresly directed against this ground of it . i say more expresly ; for indeed by plain and manifest consequence it impugns that also of gods existence : that is through this , it strikes at the other . for surely ( howsoever any may arbitrarily , and with what impropriety and latitude of speech they please , bestow titles and elogies here or there ) that being is not god , that cannot converse with men ; supposing them such as what purely and peculiarly belongs to the nature of man would bespeak them . so that they who have imagined such a being , and been pleased to call it god , have at once said and unsaid the same thing . that deity was but a creature , and that , only , of their own fancy ; and they have by the same breath blown up and blasted their own bubble , made it seem something , and signifie nothing . have courted it into being , and rioted it again quite out of it . in their conceit created it a god , in their practice a meer nullity . and it equally serv'd their turn , and as much favoured the design of being wicked , to acknowledge only a god they could imagine and dis-imagine at their own pleasure ; as to have acknowledged none at all . it could do no prejudice to their affairs to admit of this fictitious deity that they could make be what , or where they pleased . that should affect ease and pleasure , and ( lest his pleasures and theirs should interfere ) that they could confine to remote territories , and oblige to keep at an obedient and untroublesome distance . nor , though no imagination could be more madly extravagant , than that of a god no way concerned in the forming and governing of the world ; and , notwithstanding whom men might take their liberty to do what they listed ; yet , as hath been observed long ago , that no opinion was ever so monstrously absurd , as not to be owned by some of the philosophers ) hath not this wanted patronage , and even among them who have obtained to be esteemed ( not to say idoliz'd ) under that name . which would be seen if it were worth the while to trouble the reader with an account of the epicurean deity . as it can only be with this design , that the representation may render it ( as it cannot but do ) ridiculous , to sober men ; and discover to the rest the vanity of their groundless , and self-contradicting hope ( still too much fostered in the breasts of not a few ) who promise themselves impunity in the most licentious course of wickedness , upon the security only of this their own idle dream . that is , that if there be a god ( which they reckon it not so plausible flatly to deny ) he is a being of either so dull and phlegmatick a temper that he cannot be concerned in the actions and affairs of men , or so soft and easie that he will not . but , because his good will alone was not so safely to be rely'd on , it was thought the securer way not to let it be in his power , to intermeddle with their concernments . and therefore being to frame their own god to their own turn . thus the matter was , of old , contriv'd . first , great care was taken that he be set at a distance remote enough ; that he be complemented out of this world , as a place too mean for his reception , and unworthy such a presence . they being indeed unconcerned where he had his residence . so it were not too near them . so that a confinement of him somewhere was thought altogether necessary . secondly , and then , with the same pretence of great observance and respect , it is judg'd too great a trouble to him , and inconsistent with the felicity of his nature and being , that he should have given himself any diversion or disturbance , by making the world . from the care and labour whereof he is with all ceremony to be excused . it being too painful and laborious an undertaking for an immortal and an happy being . besides that he was altogether destitute of instruments , and utensils requisite to so great a performance . whence also , thirdly , he was with the same reason to be excused of all the care and incumbrance of government ( as indeed , what right or pretence could he have to the government of a world that chose him not , which is not his inheritance , and which he never made ? ) but all is very plausibly shadowed over with a great appearance of reverence and veneration , with magnificent elogies of his never interrupted felicity . whence also it is made a very great crime not to free even the divine nature it self , from business . though yet the true ground and root of this epicurean faith doth , sometime more apparently discover it self ; even an impatiency of the divine government , and a regret of that irksom bondage which the acknowledgment of a deity that were to be feared by men would infer upon them . and therefore fourthly , he is further expresly asserted to be such as need not be feared ; as cares not to be worshipped , as with whom neither anger nor favour hath any place . so that nothing more of duty is owing to him than a certain kind of arbitrary veneration , which we give to any thing , or person that we apprehend to excel us , and to be in some respect better than our selves . an observance meerly upon courtesie . but obedience and subjection to his government , fear of his displeasure , expectation of his favour and benefits have no place left them . we are not obliged to worship him as one with whom we have any concern , and do owe him no more homage than to the great mogul , or the cham of tartary , and indeed are less liable to his severity , or capable of his favours than theirs ; for of theirs we are in some remote possibility , of his in none at all . in one word , all converse between him and man on his part by providence , and on ours by religion , is quite cut off . which evidently appears ( from what hath been already collected out of his own words and theirs who pretended to speak that so adored authors mind and sense ) to be the scope and sum of the epicurean doctrine in this matter , and was indeed observed to be so long ago ; by one that we may suppose to have had better opportunity and advantages to know it , than we : who discoursing that a man cannot live pleasantly , according to the principles of epicurus . and that according to his doctrine beasts are more happy than men ; plainly gives this reason why he says so , viz. that the epicureans took away providence . and that the design of their discoursing concerning god was that we might not fear him . unto which purpose also much more may be seen in the same author elsewhere , when he more directly pleads ( among divers more philosophical subjects ) on behalf of religion against the epicurean doctrine which he saith they leave to us in word and shew , but , by their principles , take away in deed , as they do na-nature , and the soul , &c. it is then out of question that the doctrine of epicurus utterly takes away all intercourse between god and man. which yet were little worth our notice or consideration : nor would it answer any valuable end or purpose to revive the mention of such horrid opinions , or tell the world what such a one said or thought two thousand years ago . if their grave had been faithful to its trust and had retain'd their filthy poisonous savour within its own unhallowed cell . but since ( against what were so much to have been desired , that their womb might have been their grave ) their grave becomes their womb , where they are conceived and formed anew , and whence by a second birth they spring forth afresh to the great annoyance of the world , the debauching and endangering of mankind . and that it is necessary some remedy be endeavoured of so mortal an evil , it was also convenient to run it up to its original . and contend against it as in its primitive state and vigour . wherefore this being a true ( though it be a very short ) account of the epicurean god ; resulting all into this shorter sum , that he is altogether unconversable with men ( and such therefore as cannot inhabit their temple , and for whom they can have no obligation or rational design to provide any ) it will be requisite in reference hereto , and sutable to our present scope and purpose , severally to evince these things . 1. that the existence of such a being as this were impossible ever to be proved unto men , if it did exist . 2. that , being supposed , without any good ground ; 't is equally unimaginable that the supposition of it ean intend any valuable or good end . 3. that this supposed being cannot be god , and is most abusively so called ; as hereby , the true god , the cause and author of all things is intended to be excluded . 4. that it belongs to , and may be deduced from the true notion of god , which hath been given ( and proved by parts of a really existent being ) that he is such as can converse with men . for the first , that there is no way to prove the existence of such a being , is evident . for what ways of proving it can be thought of , which the supposition it self doth not forbid , and reject ? is it to be proved by revelation ? but that supposes converse with men , and destroys what it should prove , that such a being , having no converse with men doth exist . and where is that revelation ? is it written or unwritten ? or who are its vouchers ? upon what authority doth it rest ? who was appointed to inform the world in this matter ? was epicurus himself the common oracle ? why did he never tell men so ? did he ever pretend to have seen any of these his vogued gods ? no , they are confessed not to be liable to our sense any more than the inane it self . and what miracles did he ever work to confirm the truth of his doctrine in this matter ? which sure was reasonably to be expected from one who would gain credit to dictates so contrary to the common sentiments of the rest of mankind ; and that were not to be proved any other way . and what other way can be devised ? can it admit of rational demonstration ? what shall be the medium ? shall it be from the cause ? but what cause can ( or ever did ) he or his followers assign of god ? or from effects ? and what shall they be ? when the matter of the whole universe is supposed ever to have been of it self , and the particular frame of every thing made thereof to have resulted only of the casual coalition of the parts of that matter ? and no real being is supposed besides ? or shall it be that their idea which they have of god includes existence as so belonging to him that he cannot but exist . but by what right do they affix such an idea to their petite and fictitious deities ? how will they prove their idea true ? or are we bound to to take their words for it ? yea it is easily proved false and repugnant to it self , while they would have that to be necessarily existent ( as they must if they will have it existent at all ) unto which in the mean time they deny the other perfections which necessary existence hath been proved to include . but how vain and idle trifling is it , arbitrarily , and by a random fancy to imagine any thing what we please , and attributing of our own special grace and favour necessary existence to it , thence to conclude that it doth exist , only because we have been pleased to make that belong to the notion of it ? what so odd and uncouth composition can we form any conception of which we may not make exist at this rate ? but the notion of god is not arbitrary , but is natural , proleptical , and common to men , imprest upon the minds of all : whence they say it ought not to be drawn into controversie . what ? the epicurean notion of him ? we shall enquire further into that anon . and in the mean time , need not doubt to say , any man might , with as good pretence , imagine the ridiculous sort of gods described in cicero's ironical supposition , and affirm them to exist as they those they have thought fit to feign , and would impose upon the belief of men . and when they have fancied these to exist , is not that a mighty proof that they indeed do so ? but that , which for the present we alledge , is , that , supposing their notion were never so absolutely universal and agreeing with the common sentiments of all other men , they have , yet , precluded themselves of any right to argue , from its commonness , to the existence of the thing it self . nor can they , upon their principles , form an argument thence , that shall conclude or signifie any thing to this purpose . none can be drawn hence , that will conclude immediately , and , it self , reach the mark ; without the addition of some further thing , which so ill sorts with the rest of their doctrine that it would subvert the whole frame . that is , it follows not , that because men generally hold that there is a god , that therefore there is one , otherwise than as that consequence can be justified by this plain and irrefragable proof . that no reason can be devised of so general an agreement , or of that so common an impression upon the minds of men , but this only ; that it must have proceeded from one common cause , viz. god himself ; who having made man , so prime a part of his creation , hath stampt with his own signature this nobler piece of his workmanship ; and purposely made and fram'd him to the acknowledgment and adoration of his maker . but how shall they argue so , who while they acknowledge a god , deny man to be his creature ? and will have him and all things be by chance , or without dependence on any maker ? what can an impression infer to this purpose that comes no one can tell whence or how ? but is plainly denied to be from him , whose being they would argue from it ? the observation of so common an apprehension in the minds of men , might ( upon their supposition ) beget much wonder , but no knowledge ; and may perplex men much , how such a thing should come to pass , without making them any thing the wiser , and would infer astonishment sooner than a good conclusion : or than it would solidly prove any important truth . and do they think they have salved the business , and given us a satisfying account of this matter , by telling us , this impression is from nature ( as they speak . ) it were to be wish'd some of them had told us , or could yet tell us , what they meant by nature . is it any intelligent principle ? or was it guided by any such ? if yea , whence came this impression , but from god himself ? for surely an intelligent being , that could have this universal influence upon the minds of all men , is much liker to be god than the imaginary entities they talk of , that are bodies and no bodies , have bloud and no bloud , members and no members , are some where , and no where ; or if they be any where , are confined to some certain places remote enough from our world ; with the affairs whereof , or any other , they cannot any way concern themselves without quite undoing and spoiling their felicity . if they say no , and that nature which put this stamp upon the minds of men , is an utterly unintelligent thing , nor was ever governed by any thing wiser than it self . strange ! that blind and undesigning nature , should , without being prompted , become thus ignorantly officious to these idle voluptuary godlings ; and should so effectually take course they might be known to the world , who no way ever obliged it ; nor were ever like to do ! but to regress a little , fain i would know what is this thing they call nature ? is it any thing else than the course and inclination of conspiring atoms , which singly are not pretended to bear any such impression ; but as they luckily club and hit together in the composition of an humane soul ; by the meerest and strangest chance that ever hapned ? but would we ever regard what they say whom we believe to speak by chance ? were it to be supposed that characters and words serving to make up some proposition or other , were by some strange agitation of wind and waves imprest and figured on the sand ; would we if we really believed the matter came to pass only by such an odd casualty ; think that proposition any whit the truer for being there , or take this for a demonstration of its truth , any more than if we had seen it in a ballad ? because men have casually come to think so , therefore there are such beings ( to be called gods ) between whom , and them , there never was , or shall be any intercourse or mutual concern . it follows as well as that because the staff stands in the corner , the morrow will be a rainy day . the dictates of nature are indeed most regardable things , taken as expressions of his mind , or emanations from him who is the author and god of nature . but abstracted from him , they are and signifie as much as a beam cut off from the body of the sun. or a person that pretends himself an ambassadour without credentials . indeed ( as is imported in the words noted from that grave pagan a little before ) the principles of these men destroy quite nature it self as well as every thing of religion . and leave us the names and shew of them , but take away the things themselves . in sum , though there be no such impression upon the minds of men as that which they talk of ; yet if there were , no such thing can be inferr'd from it , as they would infer . their principles taking away all connexion between the argument and what they would argue by it . 2. we have also too much reason to add , that as the supposition of such a being or sort of beings can have no sufficient ground ; so it is equally unconceivable that it can be intended for any good end . not that we think the last assertion a sufficient sole proof of this . for we easily acknowledge that it is possible enough men may harmlesly and with innocent intentions attempt the building very weighty and important truths upon weak and insufficient foundations . hoping they have offered that as a support unto truth which proves only an useless cumber . nor were it just to impute treachery where there is ground for the more charitable censure that the misadventure proceeded only from want of judgment and shortness of discourse . but it is neither needful , nor seemly , the charity which can willingly wink , in some cases , should therefore be quite blind . or that no difference should be made of well-meant mistakes , and mischief thinly hid , and covered over with specious pretences . and let it be soberly considered , what can the design be , after the cashiering of all solid grounds for the proving of a deity , at length to acknowledge it upon none at all ? as if their acknowledgment must oweit self , not to their reason , but their courtesie . and when they have done what they can , to make the rest of men believe they have no need to own any god at all , and they can tell how all that concerns the making and governing the world , may well enough be dispatcht without any . yet at last they will be so generous as to be content there shall be one however . what , i say , can the design of this be , that they who have contended with all imaginable obstinacy against the most plain and convincing evidences , that do even defie cavil ; have quite fought themselves blind , and lost their eyes in the encounter : so that they are ready to swear the sun is a cold of dirt , and noon-day light is to them the very blackness of darkness . they cannot see a deity incircling them with the brightest beams and shining upon them with the most conspicuous glory , through every thing that occurs , and all things that encompass them on every side . and yet when all is done , and their thunder-struck eyes make them fancy they have put out the sun , they have won the day , have cleared the field , and are absolute victors ; they have vanquished the whole power of their most dreaded enemy , the light that reveals god in his works . after all this without any inducement at all , and having triumpht over every thing that look'd like an argument to prove it . they vouchsafe to say however of their own accord there is a god. surely if this have any design at all , it must be a very bad one . and see whither it tends . they have now a god of their own making . and all the being he hath depends upon their grace and favour . they are not his creatures , but he is theirs . a precarious deity , that shall be as long , and what , and where they please to have him . and if he displease them , they can think him back into nothing . here seems the depth of the design . for see with what cautions and limitations they admit him into being . there shall be a god provided he be not meddlesome , nor concern himself in their affairs , to the crossing of any inclinations or humours which they are pleased shall command and govern their lives . being conscious that if they admit of any at all , that shall have to do with their concernments , he cannot but be such as the ways they resolve on will displease . their very shame will not permit them to call that god , which if he take any cognisance at all of their course will dislike it . and herein that they may be the more secure , they judge it the most prudent course not to allow him any part or interest in the affairs of the world at all . yet all this while they court him at a great rate , and all religion is taken away , under pretence of great piety : worship they believe he cares not for , because he is full and needs nothing . in this world he must not be , for it is a place unworthy of him . he must have had no hand in framing . nor can they think it fit he should have any in the government of it . for it would be a great disturbance to him , and interrupt his pleasures . the same thing as if certain licentious courtiers impatient of being governed should address themselves to their prince in such a form of speech , that it is beneath him to receive any homage from them , it would too much debase majesty , that his dominions afford no place fit for his residence ; and therefore it would be convenient for him to betake himself into some other country that hath better air and accommodation for delight . that diadems and scepters are burdensome things . which therefore if he will quit to them , he may wholly give up himself to ease and pleasure . yea and whatsoever would any way tend to evince his necessary existence , is with the same courtship laid aside ( although if he do not exist necessarily and of himself , he cannot have any existence at all : for as they do not allow him to be the cause of any thing , so they assign nothing to be the cause of him ) that is , with pretence there is no need it should be demonstrated , because all men believe it without a reason ; nature having imprest this belief upon the minds of all ; or ( which is all one ) they having agreed to believe it because they believe it . but though they have no reason to believe a deity , they have a very good one why they would seem to do so , that they may expiate with the people their irreligion by a collusive pretending against atheism . and because they think it less plausible plainly to deny there is a god , they therefore grant one to please the vulgar , yet take care it shall be one as good as none , lest otherwise they should displease themselves . and so their credit and their liberty are both cared for together . but this covering is too short , and the art by which they would fit it to their design , when it should cheat others , deceives themselves . for it is most evident . 3. that the being with the pretended belief whereof they would mock the world is no god ; and that consequently , while they would seem to acknowledge a deity they really acknowledge none at all . our contest hath not all this while been a strife about words ; or concerning the name , but the thing it self . and not whether there be such a thing in being to which that name may with whatsoever impropriety be given , but whether there be such a being as whereto it properly belongs . supposing and taking for granted , as a matter out of question , that ( even in their own sense ) if such a being , as we have described do exist ; it is most properly god. and that they will not go about to call it , by another name . or that they will not pretend this name agrees to any other thing so fitly as to him . and because we have already proved this being doth exist ; and that there can be but one such , it plainly follows theirs is in propriety of speech ( even though he did exist ) no god. and that , much less , should he appropriate the name , and exclude the only true god. for since the high and dignifying elogies which they are wont to bestow upon their feigned . deity do plainly shew they would have it thought they esteem him the most excellent of all existent beings ; if we have proved a really existent being to be more excellent than he , it is evident even upon their own grounds that this is god. hither the deity must be deferr'd . and theirs must yield , and give out . inasmuch as we cannot suppose them so void of common sense as to say the less excellent being is god ; and the more excellent is no god. but if they should be so , whereas the controversie is not about the name , we have our main purpose in having proved there is , a being actually existent that hath all the real excellencies which they ascribe to their deities , and infinitely more . and as concerning the name , who made them dictators to all the world ? and the sole judges of the propriety of words ? or with what right or pretence will they assume so much to themselves ? so as against the rest of the world to name that god , from which they cut off the principal perfections wont to be signified by that name ? and if we speak of such perfections as tend to infer and establish religion and providence . who but themselves did ever call that god , in the eminent sense that they supposed could not hear prayers , and thereupon dispense favours , relieve the afficted , supply the indigent , and receive sutable acknowledgments ? they indeed ( saith a famed writer of roman history ) that exercise themselves in the atheistical sorts of philosophy ( if we may call that philosophy ) as they are wont to jeer at all appearances of the gods , whether among the greeks or the barbarians will make themselves matter of laughter of our histories , not thinking that any god takes care of any man. — let the story he there tells shift for it self , in the mean time it appears they escap'd not the infamy of atheists , who ( what ever deities they might imagine besides ) did deny gods presence and regard to men . which sort of persons he elsewhere often animadverts upon . but do we need to insist that all the rest of the world acknowledged no gods , whom they did not also worship ? what meant their temples , and altars , their prayers and sacrifices ? or did they take him for god , whom they believed to take no care of them , or from whom they expected no advantage ? even the barbarous scythians themselves understood it most inseparably to belong to a deity to be beneficent when they upbraidingly tell alexander , that if he were a god ( as they it seems had heard he vogued himself ) he should bestow benefits upon men , and not take from them what was their own . and by the way it is observable how contradictious and repugnant , the epicurean sentiments are , in this , even to themselves : that speaking of friendship ( of which they say many generous and brave things ) they ( gallantly ) profess ( as plutarch testifies of them ) that it is a more pleasant thing to benefit others than to receive benefits ones self . they yet while they seem so greatly concern'd that their gods be every way most perfectly happy deny to them this highest and most excellent part of felicity . that a virtuous man may a great deal more benefit the world , than they ; and , consequently , have more pure and lively relishes of a genuine and refined pleasure . upon the whole , it is manifest they so maim the notion of god , as to make it quite another thing . and if they think to wipe off any thing of the foul and odious blot wherewith their avow'd irreligion hath stain'd their name and memory , by the acknowledgment of such a god : they effect the like thing by it , and gain as much to the reputation of their piety , as he should , of his loyalty , who being accus'd of treason against his prince , shall think to vindicate himself , by professing solemnly to own the king. provided you only mean by it the king of clubs ; or any such painted one the pack affords . but here it may be demanded , is every misapprehension of god to be understood as a denial of his being ? if so , whom can we undertake to assoil of atheism ? or who can certainly acquit himself ? for how impossible is it to be sure we have no untrue conception of a being so infinitely , by our own confession , above all our thoughts ? or how is it to be avoided , in somewhat or other to think amiss of so unknown and incomprehensibly excellent a being ? either by detracting somewhat that belongs to it , or attributing somewhat that belongs not ? and since many , we are sure , have thought and spoken unworthily of god , besides epicureans , are all these to go into the account of atheists ? or whereas it is commonly wont to be said , whatsoever is in god , is god : how can they who deny any thing of him , which is really in him be excused of denying his whole being ? or where will we fix the bounds of our censure ? many things should be said ( if we will speak at all ) to so manifold an enquiry . but it belongs not to the design of this discourse to examine and discuss all mens sentiments of god , that have been exposed to the view of the world ; or arbitrate among the dissenting parties . much less to explain or abet every school-maxim that hath reference to this theme . the authors or lovers whereof will be sufficiently prompted by their own genius to do , at least as much as can be requisite herein . but whatever the real sameness is supposed to be , of the things attributed to god , it is acknowledged we cannot but conceive of them as divers . and so , that our conception of any one is not adequate to the entire object ( which is confessed incomprehensible . ) yet any one attribute gives a true notion of the object so far as it reaches , though not a full . as i may be said truly to see a man , when i only see his face , and view not every part and limb ; or to know him , while yet i have not had opportunity to discern every quality in his temper , and what his dispositions and inclinations in all respects are . moreover it 's one thing to deny any divine perfection , another only not to know it . and such meer nescience is so far from being guilty of the horrid crime of atheism , that it 's not so much as culpable further than as it is obstinately persisted in against sufficient evidence : for we are not obliged to know every thing , but what is to us knowable , and what we are concerned to know . again ( and which is most considerable to our purpose ) we are not concerned to know what god is in himself , otherwise than as we may thereby know what he is in relation to us , viz. as he is the author of our beings , the governour of our lives and actions , and thereupon the object of our religion . for a religious respect unto him is the very end of that knowledge . now , if any other than that sort of persons we oppose have taken up apprehensions of him , not so sutable to that end ; it were to be wisht they saw it , and would unthink all those thoughts ? but surely , they who most professedly contend against the very notions themselves which directly influence all our practice toward god , so considered , would suggest such as are wholly inconsistent therewith , who oppose the knowledge of god to the end of that knowledge ; and do not meerly mistake the way to that end , while they are aiming at it , but most avowedly resist and disclaim the end it self ; are to be distinguished from them who professedly intend that same end , only see not wherein their misapprehensions are prejudicial and repugnant to it : otherwise are ready to reject them . and the former are therefore most justly to be singled out and designed the objects of our directest opposition . nor are they so fitly to be opposed under any other notion as that of atheists . for since our knowledge of god ought chiefly to respect him in that forementioned relative consideration , and the enquiry what is god ? signifies , as it concerns us , what is the object of religion ? they denying any such thing , deny there is a god. nor do they deny him in that relative consideration only ; but ( as every relation is founded in somewhat that is absolute ) the very reason of their denying him , so , is that they deny in him those absolute and positive perfections that render him such , as certain of those do that have been proved to belong to him . which is that we have next to consider , viz. 4. that it may evidently be deduced from what hath been said , tending to prove those things of god which are included in the notion of him , and from that notion it self , that he is such as can converse with men . that is , having proved [ that there is an eternal self-subsisting independent necessary being of so great activity , life , power , wisdom , and goodness as to have been the maker of this world ] and by this medium [ that we see this world is in being , which otherwise could never have been , much less such as we see it is . ] it plainly follows that this great creator can have influence upon the creatures he hath made in a way sutable to their natures . it follows i say from the same medium [ the present visible existence of this world which could not otherwise be now in being ] that he can thus have influence upon his creatures : for it is hence manifest that he doth ; they depend on him ; and are sustained by him : nor could more subsist by themselves than they could make themselves , or of themselves have sprung out of nothing . and if it were possible they could , being raised up into being , continue in being of themselves : yet since our present question is not concerning what they need , but what god can do . and our adversaries in the present cause , do not ( as hath been noted ) upon any other pretence deny that he doth concern himself in the affairs of the universe , but that he cannot , ( that is , that it consists not with his felicity , and he cannot , not be happy . ) is it not plain that he can with the same facility , continue the influence which he at first gave forth ? and with as little prejudice to his felicity ? for if it be necessary to him to be happy , or impossible not to be so ; he must be ever so . his happiness was not capable of being discontinued so long as while he made the world , setled the several orders and kinds , and formed the first individuals of every kind of creatures . therefore having done this , and without diminution to his happiness , was it a more toilsome and less tollerable labour to keep things as they were , than to make them so ? if it was ( which no man that understands common sense would say ) surely that blind thing which they more blindly call nature ( not understanding or being able to tell what they mean by it ) and would have be the only cause of all things , acting at first to the uttermost , and having no way to recruit its vigour and reinforce it self , its labour and business being so much increased , had jaded and grown weary ; had given out , and patiently suffered all things to dissolve and relapse into the old chaos long ago . but if the labour was not greater to continue things in the state wherein they were made than to make them , surely a wise intelligent deity , which we have proved made them , could as well sustain them being made ; as their brutal and ( as unintelligible as ) unintelligent nature do both . so much then of intercourse , god could have with his creatures as his continual communication of his influence to be received by them amounts to . and then , man , not being excluded their number , must share in this possible priviledge according to the capacity of his nature . and inasmuch as we have also proved ( more particularly ) concerning man , that he immediately owes the peculiar excellencies of his intelligent nature , as it 's such to god only . it is apparently consequent , that having formed this his more excellent creature according to his own more express likeness , stampt it with the glorious characters of his living image , given it a nature sutable to his own , and thereby made it capable of rational and intelligent converse with him . he hath it ever in his power to maintain a continual converse with this creature , by agreeable communications . by letting in upon it the vital beams and influences of his own light and love , and receiving back the return of its grateful acknowledgements and praises . wherein its manifest he should do no greater thing than he hath done . for who fees not that it is a matter of no greater difficulto converse with , than to make a reasonable creature ? or who would not be ashamed to deny that he who hath been the only author of the soul of man , and of the excellent powers and faculties belonging to it , can more easily sustain what he hath made ? and converse with that his creature sutably to the way wherein he hath made it capable of his converse ? whereto , the consideration being added of his gracious nature ( manifested in this creation it self ) it is further evident , that he is ( as things are now ordered whereof more hereafter ) not only able , but apt and ready to converse with men in such a way as shall tend to the improving of their being unto that blessedness whereof he hath made them naturally capable . if their own voluntary alienation and aversion to him ( yet not overcome ) do not obstruct the way of that intercourse . and even this were sufficient to give foundation to a temple , and both afford encouragement and infer an obligation to religion ; although no other perfection had been or could be demonstrated of the divine being , than what is immediately to be collected from his works , and the things whereof he hath been the sole and most arbitrary author . for what if no more were possible to be proved , have we not , even by thus much , a representation of an object sufficiently worthy of our honiage and adoration ? he that could make and sustain such a world as this , how unexpressibly doth he surpass in greatness the most excellent of all mortal creatures ! to some or other , of whom , upon some ( meerly accidental ) dignifying circumstances , we justly esteem our selves to owe a dutiful observance and subjection . if he did not comprehend within his own being simply all perfection : if there were many gods , and worlds besides ; and he only the creator and absolute lord of our vortex , were not that enough to entitle him to all the obedience and service we could give him ? and enable him sufficiently to reward it ? and render his presence and cherishing influences ( which he could every where diffuse within this circle and limited portion of the universe ) even infinitely covetable and desirable to us ? yea , if he were only the entire author of our own particular being , how much more is that then the partial subordinate interest of an humane parent ? to whom ( as even an epicurean would confess ) nature it self urges and exacts a duty . the refusal whereof , even barbarian ingenuity would abhor , yea and brutal instinct condemn ? how much greater and more absolute is the right which the parentage of our whole being challenges ? if every man were created by a several god , whose creative power were confined to only one such creature , and each one were the solitary product , and the charge of an appropriate deity ; whose dominion the state of things would allow to be extended so far , only , and no further , were there therefore no place left for religion ? or no tie unto love , reverence , obedience , and adoration , because the author of my being comprehended not in himself all perfection ? when as yet he comprehended so much as to be the sole cause of all that is in me ? and his power over me , and his goodness to me , are hereby supposed the same , which the only one god , truly hath and exerciseth towards all ? if all that i am and have be from him , i cannot surely owe to him less than all ? such as have either had , or supposed themselves to have , their particular tutelary genii , ( of whom there will be more occasion to take notice hereafter ) though they reckoned them but a sort of deputed or vicarious deities , underlin gods whom they never accounted the causes of their being ; yet how have they coveted and gloried to open their breasts , to become their temples , and entertain the converse of those ( supposed ) divine inhabitants ? if they had taken one of these , to be their alone creator , how much greater had their veneration and their homage been ? this it may be hoped , will be thought sufficiently proved in this discourse ( at least to have been so by some or other ) that we are not of our selves ; and that our extraction is to be fetcht higher than from matter , or from only humane progenitors . nothing that is terrene and mortal could be the author of such powers as we find in our selves . we are most certainly the off-spring of some or other deity . and he that made us knows us throughly , can apply himself inwardly to us , receive our addresses and applications , our acknowledgments and adoration . whereunto we should have even upon these terms great and manifest obligation , although nothing more of the excellency and perfection of our creator were certainly known to us . but it hath been further shewn that the necessary being from whence we sprang , is also an absolutely and infinitely perfect being . that necessary being cannot be less perfect , than to include the entire and inexhaustible fulness of all being and perfection . that therefore the god to whom this notion belongs , must , consequently , be every way sufficient to all , and be himself but one . the only source and fountain of all life and being ; the common basis and support of the universe ; the absolute lord of this great creation , and the central object of the common concurrent trust , fear , love , and other worship of his intelligent and reasonable creatures . and therefore there remains no greater or other difficulty in apprehending how he can , without disturbance to himself , or interruption of his own felicity , intend all the concernments of his creatures , apply himself to them according to their several exigencies , satisfie their desires and cravings , inspect and govern their actions and affairs ; than we have to apprehend a being absolutely and every way perfect . whereof if we cannot have a distinct apprehension all at once , i. e. though we cannot comprehend every particular perfection of god in the same thought ( as our eye cannot behold at one view every part of an over-large object unto which however , part by part , it may be successively apply'd ) we can yet in the general apprehend him absolutely perfect , ; or such to whom we are sure no perfection is wanting . and can successively contemplate this or that , as we are occasionally led to consider them : and can answer to our selves difficulties that occur to us , with this easie , sure , and ever ready solution ; that he can do all things , that nothing is too hard for him , that he is full , all-sufficient , and every way perfect . whereof we are the more confirmed that we find we cannot by the utmost range of our most enlarged thoughts , ever reach any bound or end of that perfection which yet we must conclude is necessarily to be attributed to an absolutely perfect being . and this we have reason to take for a very sufficient answer to any doubt that can arise , concerning the possibility of his converse with us , unless we will be so unreasonable as to pretend that what is brought for solution hath greater difficulty in it than the doubt . or that because we cannot apprehend at once , infinite perfection , therefore it cannot be , which were as much as to say , that it cannot be because it is infinite ; for it were not infinite if we could distinctly apprehend it . and so were to make it a reason against it self , which is most injuriously and with no pretence attempted , except we could shew an inconsistency in the terms which it is plain we can never do ; and should most idly attempt . and it were to make our present apprehension the measure of all reality ; against our experience , which ( if our indulgence to that self-magnifying conceit do not suspend our farther enquiries and researches ) would daily bring to our notice things we had no apprehension of before . it were instead of that just and laudable ambition of becoming our selves like god in his imitable perfections , to make him like our selves . the true model of the epicurean deity . nor can any thing be more easie than that wherein we pretend so great a difficulty ; that is to apprehend somewhat may be more perfect than we can apprehend . what else but proud ignorance can hinder us from seeing that the more we know , the more there is that we know not ? how often are we out-done by creatures of our own order in the creation ! how many men are there whom we are daily constrain'd to admire , as unspeakably excelling us , and whom we cannot but acknowledge to be far more knowing , discerning , apprehensive of things , of more composed minds , of more penetrating judgments , of more quick and nimble wits , easily turning themselves to great variety of objects and affairs without distraction and confusion , of more equal and dispassionate tempers , less liable to commotion and disturbance than our selves . how absurd and sensless a pretence is it , against the thing it self , that we cannot apprehend an infinite perfection in one common fountain of all perfection ; or because we cannot go through a multitude of businesses without distraction , that therefore he that made us and all things cannot . if we would make our selves the measure , 't is likely we should confess we were out-stript , when we are told that julius caesar could dictate letters when he was intent upon the greatest affairs to four ( and if he had nothing else to divert him to seven ) secretaries at once . that cyrus could call by name all the souldiers in his numerous army . with divers other strange instances of like nature . and since the perfections of some so far exceed the measure of the most , why is it then unconceivable that divine perfection should so far surpass all , as that god may intend the affairs of the world according to the several exigencies of his creatures without any ungrateful diversion to himself , or diminution to his felicity ? and since they who partake of some and but a small portion of perfection only ; can be concern'd in many affairs with little trouble , why cannot he that comprehends all perfection be concern'd in all without any ? for though we have in what hath been last said endeavoured to represent it as not so unapprehensible as is pretended that it may be so , we take it in the mean time as formerly sufficiently proved that so it is , that god is a being absolutely perfect , or that includes eminently all perfection in himself . which general perfection of his being as it modifies all his attributes , so we shall particularly take notice that it doth so , as to those that have a more direct influence upon , and tend more fully to evince , his conversableness with men . as first : his wisdom or knowledge ( for we need not be so curious as at present to distinguish them ) must be omniscience . about which , if any place were left for rational doubt , it would be obvious to them to alledge it , who are of slower inclinations towards religion . and object ( against all applications to , or expectations from him ) that if we be not sure he knows simply all things so as wisely to consider them , and resolve fitly about them , it will be no little difficulty to determine , which he doth , and which not ; or to be at a certainty that this or that concernment of theirs about which they might addgess themselves to him be not among the unknown things . at least , we shall the less need to be curious in distinguishing , or to consider what things may be supposed rather than other , to be without the compass of his knowledge ; if it appear that it universally encompasses all things . or that nothing can be without its reach . and because we suppose it , already , out of doubt , that the true notion of god imports a being absolutely or every way perfect ; nothing else can be doubted in this matter , but , whether the knowledge of all things be a perfection ? the greatest difficulty that hath troubled some in this matter hath been , how it is possible there should be any certain knowledge of events yet to come , that depend upon a free and self-determining cause . but methinks we should not make a difficulty to acknowledge that to know these things , imports greater perfection , than not to know them ; and then it would be very unreasonable , because we cannot shew how this or that thing was performed , which manifestly is done ; therefore to deny that it is done at all . so far is it that we can with any shew of reason conclude against any act of god from our ignorance of the manner of it , that we should reckon it very absurd to conclude so , concerning any act of our own , or our ability thereto . what if it were hitherto an unknown thing , and impossible to be determined ; how the act of vision is performed by us : were it a wise conclusion , that therefore we neither do nor can see ? r how much more rash and presuming a confidence were it to reason thus concerning the divine acts and perfections ! would we not in any such case be determined rather by that which is more evident , than by what is more obscure ? as in the assigned instance : we should have but these two propositions to compare [ that i do ( or have such a perfection belonging to me that i can ) see ] and [ that whatsoever act i do or can do , i am able to understand the course and method of natures operation therein . ] and thereupon to judge which of these two is more evident . wherein it may be supposed there 's no man in his wits to whom the determination would not be easie . accordingly in the present case we have only these two assertions that can be in competition in point of evidence , between which we are to make a comparison and a ( consequent ) judgment , viz. [ whatsoever perfection belongs to a being absolutely perfect , enabling it to do this or that , the wit of man can comprehend the distinct way and manner of doing it ] and [ it imports greater perfection to know all things , than to be ignorant of some ] and here surely whosoever shall think the determination difficult , accounts the wit of man so exceeding great that he discovers his own to be very little . for what can the pretence of evidence be in the former assertion ? was it necessary that he in whose choice it was whether we should ever know any thing or no , should make us capable of knowing every thing belonging to his own being ? or will we adventure to be so assuming , as while we deny it to god that he knows all things , to attribute to our selves that we do ? but if we will think it not altogether unworthy of us to be ignorant of some thing , what is there of which we may with more probability or with less disparagement be thought so , than the manner of gods knowing things ? and what place is there for complaint of inevidence in the latter ? is not that knowledge more perfect , which so fully already comprehends all things , as upon that account to admit of no increase ; than that which shall be every day growing , and have a continual succession of new objects emerging and coming into view , before , altogether unknown ? and will not that be the case if we suppose future contingencies to lie conceal'd from the penetrating eye of god ? for whatsoever is future , will some time be present , and then we will allow such contingencies to be known to him . that is , that god may know them when we our selves can ! and that nothing of that kind is known to him which is not at least knowable some way or other to our selves , at least successively , and one thing after another . we will perhaps , allow that prerogative to god in point of this knowledge , that he can know these things , now fall'n out , all at once , we but by degrees , while yet there is not any one that is absolutely unknowable to us . but why should it be thought unreasonable to attribute an excellency to the knowledge of god above ours , as well in respect of the manner of knowing , as the multitude of objects , at once , known ? we will readily confess in some creatures an excelency of their visive faculty above our own ; that they can see things in that darkness , wherein they are , to us , invisible . and will we not allow that to the eye of god , which is as a flame of fire to be able to penetrate into the abstrusest darkness of futurity , though we know not the way how it is done ; when yet we know that whatsoever belongs to the most perfect being , must belong to his ? and that knowledge of all things , imports more perfection , than if it were lessened by the ignorance of any thing . some who have thought the certain foreknowledge of future contingencies not attributable to god , have reckoned the matter sufficiently excused ; by this that it no more detracts from the divine omniscience , to state without the object of it , things not possible , or that imply a contradiction ( as they suppose these to do ) to be known , than it doth from his omnipotency , that it cannot do what is impossible , or that implies a contradiction to be done . but against this there seems to lie this reasonable exception , that the two cases appear not sufficiently alike : inasmuch as the supposition of the former will be found not to leave the blessed god equally entitled to omnisciency , as the latter to omnipotency . for [ all things ] should not be alike the object of both . and why should not that be understood to signifie the knowledge of simply all things ; as well as this the power of doing simply all things ? or why should all things included in these two words , signifie so very diversly , that is there properly all things , here some things only . and why must we so difference the object of omnisciency and omnipotency ? as to make that so much narrower than this ? and then how is it all things , when so great a number of things will be left excluded ? whereas from the object of omnipotency ( that we may prevent what would be reply'd ) there will be no exclusion of any thing . not of the things which are actually already made ; for they are still momently reproduc'd by the same power . not of the actions and effects of free causes yet future ; for when they become actual god doth certainly perform the part of the first cause ( even by common consent ) in order , to their becoming so ; which is certainly doing somewhat though all be not agreed what that part is . therefore they are in the mean time to be esteemed within the object of omnipotency , or to be of the things which god can do , viz. as the first cause virtually including the power of the second . but more strictly ; all impossibility is either natural and absolute , or moral and conditional . what is absolutely or naturally impossible , or repugnant in it self , is not properly any thing . whatsoever simple being not yet existent we can form any conception of is producible , and so within the compass of omnipotency ; for there is no repugnancy in simplicity . that wherein therefore we place natural impossibility , is the inconsistency of being this thing , whose notion is such , and another wholly and entirely ; whose notion is divers , at the same time ( that which , more barbarously than insignificantly , hath been wont to be called incompossibility ) but surely all things are properly enough said to be naturally possible to god , while all simple beings are producible by him , of which any notion can be formed ; yea and compounded so as by their composition to result into a third thing . so that it is not an exception to say that it is naturally impossible this thing should be another thing , and yet be wholly it self still at once , that it should be and not be , or be without it self . there is not within the compass of actual or conceivable being , such a thing . nor is it reasonable to except such actions as are naturally possible to other agents , but not to him ; as to walk , for instance , or the like . inasmuch as , though the excellency of his nature permits not they should be done by him ; yet since their power of doing them proceeds wholly from him , he hath it virtually and eminently in himself . as was formerly said of the infiniteness of his being . and for moral impossibility , as to lye , to do an unjust act ; that god never does them proceeds not from want of power , but an eternal aversion of will. it cannot be said he is not able to do such a thing , if he would , but so is his will quallified and conditioned , by its own unchangeable rectitude , that he most certainly never will , or such things as are in themselves evil are never done by him , not through the defect of natural power , but from the permanent stability and fulness of all moral perfection . and it is not without the compass of absolute omnipotency to do what is but conditionally impossible . the absence of which restrictive condition , would rather bespeak impotency and imperfection than omnipotency . therefore the object of omnipotence is simply all things . why not of omniscience as well ? it may be said [ all things ] as it signifies the object of omniscience is only restrained by the act or faculty , signified therewith in the same word , so as to denote the formal object of that faculty or act , viz. all knowable things . but surely that act must suppose some agent , whereto that knowable hath reference . knowable ? to whom ? to others , or to god himself ? if we say the former , it is indeed a great honour we put upon god , to say he can know as much as others : if the latter , we speak absurdly , and only say he can know all that he can know . it were fairer to deny omniscience than so interpret it . but if it be denied , what shall the pretence be ? why , that it implies a contradiction future contingents should be certainly known : for they are uncertain , and nothing can be otherwise truly known than as it is . and it must be acknowledged that to whom any thing is uncertain , it is a contradiction that to him it should be certainly known . but that such things are uncertain to god needs other proof than i have met with , in what follows in that cited author or elsewhere . all which will amount to no more than this , that such things as we cannot tell how god knows them , must needs be unknown to him . but since we are sure many such things have been certainly foretold by god ( and , of them , such as , we may be also sure , he never intended to effect ) we have reason enough to be confident that such things are not unknowable to him . and for the manner of his knowing them , it is better to profess ignorance about it , than attempt the explication thereof , either unintelligibly , as some have , to no purpose , or dangerously and impiously , as others have adventured to do , to very bad purpose . and it well becomes us to suppose an infinite understanding may have ways of knowing things which we know nothing of . to my apprehension , that last mentioned author doth , with ill success , attempt an explication of gods manner of knowing this sort of things , by the far less intelligible notion , of the indivisibility of eternity , comprehending ( as he says ) all the parts of time , not successively , but together . and though he truly say that the scotists way of expressing how future contingents are present to god , i. e. according to their objective and intentional being , only , affords us no account why god knows them , for which cause he rejects it ; and follows that of the thomists , who will have them to be present according to their real and actual existence . i should yet prefer the deficiency of the former way , before the contradictiousness and repugnancy of the latter ; and conceive those words in the divine dialogues , as good an explication of the manner of his knowledge , as the case can admit , ( which yet is but the scotists sense ) that the whole evolution of times and ages , is so collectedly , and presentifickly represented to god , at once , as if all things and actions which ever were , are , or shall be , were at this very instant , and so always really present and existent before him . which is no wonder , the animadversion and intellectual comprehension of god , being absolutely infinite , according to the truth of his idea : i do therefore think that a sober resolution in this matter , that it seems more safe , to allow this priviledge to the infinite understanding of god , than to venture at all to circumscribe his omniscience : for though it may safely be said , that he knows not any thing that really implies a contradiction to be known ; yet we are not assured but that may seem a contradiction to us , that is not so really in it self . only , as to that instance of the commensurableness of the diagonial line of a quadrate to one of the sides ; whereas , though there are great difficulties on both sides , viz. that these are commensurable , and that they are not ; yet any mans judgment would rather incline to the latter as the easier part : i should therefore also think it more safe , to make choice of that , as the parallel of the present difficulty . upon the whole we may conclude that the knowledge of god is every way perfect ; and being so , extends to all our concernments . and that nothing remains , upon that account to make us decline applying our selves to religious converses with him ; or deny him the honour and entertainment of a temple . for which we shall yet see further cause , when we consider next , that his power is also omnipotence . which ( though the discourse of it have been occasionally somewhat mingled with that of the last ) might be directly spoken of for the fuller eviction of that his conversableness with men which religion and a temple do suppose . nor indeed is it enough that he knows our concernments , except he can also provide effectually about them , and dispose of them to our advantage . and we cannot doubt , but he , who could create us , and such a world as this , can do so , even though he were supposed not omnipotent . but even that , it self , seems a very unreasonable supposition ; that less than infinite power should suffice to the creation of any thing . for however liable it may be to controversie , what a second cause might do herein ; being assisted by the infinite power of the first : it seems altogether unimaginable , to us , how , though the power of all men were not in one ( which we will easily suppose to be a very vast power ) it could , alone , be sufficient to make the minutest atom arise into being out of nothing . and that all the matter of the universe hath been so produc'd out of nothing , it will be no great presumption to suppose already fully proved ; in that , though any such thing as necessary matter were admitted , yet its essential unalterableness would render it impossible it should be the matter of the universe . therefore when we cannot devise what finite power can ever suffice ( suppose we it never so much increased , but still finite ) to the doing of that which we are sure is done , what is left us to suppose , but that the power which did it is simply infinite : much more when we consider , not only that something actually is produced out of nothing , but do also seriously contemplate the nature of the production . which carries so much of amazing wonder in it every where , that even the least and most minute things might serve for sufficient instances of the unlimited greatness of that power which made them . as would be seen ; if we did industriously set our selves to compare the effects of divine power with those of humane art and skill . as is the ingenious and pious observation of the most worthy mr. hooke , who upon his viewing with his microscope the point of a small and very sharp needle ( than which we cannot conceive a smaller thing laboured by the hand of man ) takes notice of sundry sorts of natural things , that have points many thousand times sharper : those of the hairs of insects , &c. that appearing broad , irregular and uneven , having marks upon it , of the rudeness and bungling of art . so unaccurate ( saith he ) is it in all its productions , even in those that seem most neat , that , if examined truly with an organ more acute than that by which they were made , the more we see of their shape the less appearance will there be of their beauty ; whereas in the works of nature the deepe● discoveries shew us the greatest excellencies . an evident argument that he that was the author of these things was no other than omnipotent , being able to include as great a variety of parts in the yet smallest discernable point , as in the vaster bodies ( which comparatively are called also points ) such as the earth , sun , or planets . and i may add , when those appear but points , in comparison of his so much vaster work , how plainly doth that also argue to us the same thing ? and let us strictly consider the matter . omnipotency as hath been said imports a power of doing all things possible to be done , or indeed , simply all things ; unto which passive power , an active one must necessarily correspond . that is , there is nothing in it self possible to be done , but it is also possible to some one or other to do it . if we should therefore suppose god not omnipotent , it would follow some one or other were able to do more than god. for though possibility do import a non-repugnancy in the thing to be done ; yet it also connotes an ability in some agent to do it . wherefore there is nothing possible which some agent cannot do . and if so , that agent must either be god or some other . to say it is god , is what we intend . that is , there is nothing possible which god cannot do . or he can do all things . but to say it is some other and not god , were to open the door to the above-mentioned horrid consequence ; which no one that acknowledges a god ( and we are not now discoursing with them who simply deny his being ) would not both blush and tremble to avow . some indeed have so over-done the business here as to deny any intrinsecal possibility of any thing , and say that things are only said to be possible because god can do them ; which is the same thing as thus to explain gods omnipotency , i. e. that he can do all things which he can do . and makes a chimaera no more impossible in it self to be produced than a not yet existent man. and the reason of the denial is that what is only possible is nothing ; and therefore can have nothing intrinsecal to it . as if it were not sufficient to the intrinsecal possibility of a thing , that its idea have no repugnancy in it . yet entire and full possibility connotes a reference to the productive power of an agent ; so that it is equally absurd to say that things are only possible , because there is no repugnancy in their idea's , as it is to say they are only possible because some agent can do them . inasmuch as the entire possibility of their existence imports both , that there is no repugnancy in their idea's ( which if there be , they are every way nothing , as hath been said before ) and also , that there is a sufficient power to produce them . therefore , whereas we might believe him sufficient every way for us , though we did not believe him simply omnipotent ; how much more fully are we assured when we consider that he is ? whereof also no place of doubt can remain , this being a most unquestionable perfection , necessarily included , in the notion of an absolutely perfect being . but here we need not further insist , having no peculiar adversary ( in this matter singly ) to contend with , ( as indeed he would have had an hard province who should have undertaken to contend against omnipotency . ) and now joyn herewith again the boundlessness of his goodness ; which upon the same ground of his absolute perfection , must be infinite also , ( and which it is of equal concernment to us to consider , that we may understand he not only can effectually provide about our concernments , but is most graciously inclined so to do . ) and then what rational inducement is wanting to religion and the dedication of a temple ? if we consider the joynt encouragement that arises from so unlimited power and goodness ? or what man would not become entirely devoted to him , who , by the one of these , we are assured , can do all things , and by the other , will do what is best . † nor therefore is there any thing immediately needful to our present purpose , the eviction of gods conversableness with men , more than hath been already said . that is , there is nothing else to be thought on , that hath any nearer influence thereon . the things that can be supposed to have such influence being none else than his power , knowledge and goodness , which have been particularly evinced from the creation of the world , both to have been in some former subject , and to have all originally met in a necessary being , that alone could be the creator of it . which necessary being , as it is such , appearing , also , to be infinite and absolutely perfect ; the influence of these cannot but the more abundantly appear to be such as can and may most sufficiently and fully correspond both in general to the several exigencies of all creatures , and more especially to all the real necessities and reasonable desires of man. so that our main purpose seems already gained . yet because it may be grateful when we are perswaded that things are so , to fortifie ( as much as we can ) that perswasion . and because our perswasion concerning these attributes of god will be still liable to assault unless we acknowledge him every where present . nor can it well be conceivable , otherwise , how the influence of his knowledge , power , and goodness can be so universal , as will be thought necessary to infer an universal obligation to religion . it will be therefore requisite to add somewhat concerning his omnipresence , or , because some that love to be very strictly critical will be apt to think that term restrictive of his presence to the universe ( as supposing to be present is relative to somewhat , one may be said present unto , whereas they will say without the universe is nothing ) we will rather chuse it to call it immensity . for though it would sufficiently answer our purpose that his presence be universal to all his creatures ; yet even this is to be proved by such arguments as will conclude him simply immense . which therefore wil with the greater advantage infer the thing we intend . this part of divine perfection we will acknowledge to have been impugned by some that have professed much devotedness to a deity and religion ; we will therefore charitably suppose that opposition to have been joyned with inadvertency of the ill tendency of it , that is , how unwarrantably it would maim the notion of the former and shake the foundations of the latter . nor therefore ought that charity to be any allay to a just zeal for so great concerns . it seems then , first , manifestly repugnant to the notion of an infinitely perfect being to suppose it less than simply immense . for , upon that supposition , it must either be limited to some certain place , or excluded out of all . the the latter of these would be most openly to deny it ; as hath , with irrefragable evidence , been abundantly manifested by the most learned dr. more ; whereto it would be needless and vain to attempt to add any thing . nor is that the thing pretended to by the sort of persons i now chiefly intend . and for the former , i would enquire ; is amplitude of essence no perfection ? or were the confining of this being to the very minutest space we can imagine , no detraction from the perfection of it ? what if the amplitude of that glorious and ever-blessed essence were said to be only of that extent ( may it be spoken with all reverence , and resentment of the unhappy necessity we have of making so mean a supposition ) as to have been confined unto that one temple to which of old he chose to confine his more solemn worship ; that he could be essentially present only here at once and no where else , were this no detraction ? they that think him only to replenish and be present by his essence in the highest heaven ( as some are wont to speak ) would they not confess it were a meaner and much lower thought to suppose that presence circumscribed within the so unconceivably narrower limits , as the walls of an house ? if they would pretend to ascribe to him some perfection beyond this ; by supposing his essential presence commensurable to the vaster territory of the highest heavens , even by the same supposition should they deny to him greater perfection than they ascribe . for the perfection which in this kind they should ascribe were finite only , but that which they should deny were infinite . again , they will however acknowledge omnipotency a perfection included in the notion of an absolutely perfect being ; therefore they will grant , he can create another world ( for they do not pretend to believe this infinite ; and if they did , by their supposition , they should give away their cause ) at any the greatest distance we can conceive from this : therefore so far his power can extend it self . but what , his power without his being ? what then is his power ? something , or nothing ? nothing can do nothing ; therefore not make a world . it is then some being , and whose being is it but his own ? is it a created being ? that is to suppose him first impotent , and then to have created omnipoteecy , when he could do nothing . whence by the way , we may see to how little purpose that distinction can be applyed in the present case of essential and virtual contact , where the essence and virtue cannot but be the same . but shall it be said , he must in order to the creating such another world , locally move thither where he designs it ? i ask then , but can he not at the same time create thousands of worlds at any distance from this round about it ? no man can imagine this to be impossible to him that can do all things . wherefore of such extent is his power and consequently his being . will they therefore say he can immensly if he please diffuse his being but he voluntarily contracts it ; 't is answered that is altogether impossible to a being that is whatsoever it is by a simple and absolute necessity : for whatsoever it is necessarily it is unalterably and eternally , or is pure act and in a possibility to be nothing which it already is not . therefore since god can every where exert his power , he is necessarily , already , every where . and hence gods immensity is the true reason of his immobility ; there being no imaginable space which he doth not necessarily replenish . whence also the supposition of his being so confined ( as was said ) is immediately repugnant to the notion of a necessary being , as well as of an absolutely perfect , which hath been argued from it . we might moreover add that , upon the same supposition , god might truly be said to have made a creature greater than himself ( for such this universe apparently were ) and that he can make one ( as they must confess who deny him not to be omnipotent ) most unconceivably greater . nothing therefore seems more manifest than that god is immense ; or ( as we may express it ) extrinsecally infinite , with respect to place ; as well as intrinsecally , in respect to the plenitude of his being and perfection . only it may be requisite to consider , briefly , what is said against it , by the otherwise minded , that pretend not to deny his infinity in that other sense . wherein that this discourse swell not beyond just bounds , their strength , viz. of argument ( for it will not be so seasonable here to discuss with them the texts of scripture wont to be insisted on in this matter ) shall be viewed as it is collected and gathered up in one of them . and that shall be curcellaeus , who gives it , as succinctly and fully , as any i have met with of that sort of men . the doctrine it self we may take from him thus . first ( on the negative part by way of denial of what we have been hitherto asserting ) he says , the foundation ( that is of a distinction of maresius's to which he is replying , for so occasionally comes in the discourse ) viz. the infinity of the divine essence , is not so firm as is commonly thought . and that therefore it may be thought less firm , he thinks fit to cast a slur upon it , by making it the doctrine of the stoicks , exprest by virgil , jovis omnia plena ( as if it must needs be false because virgil said it , though i could tell , if it were worth the while where virgil speaks more agreeably to this sense than ours , according to which he might as well have interpreted this passage as divers texts of scripture . and then his authority might have been of some value ) and by lucan , who helps it seems to disgrace and spoil it , jupiter est quodcunque vides , quocunque moveris ( he might if he had a mind to make it thought paganish , have quoted a good many more , but then there might have been some danger it should pass for a common notion ) . next he quotes some passages of fathers that import dislike of it . about which we need not concern our selves . for the question is not what this or that man thought . and then for the positive account of his own judgment in the case , having recited divers texts out of the bible that seemed as he apprehended to make against him . he would have us believe , that these all speak rather of gods providence and power by which he concerns himself in all our works , words , and thoughts , wheresoever we live , than of the absolute infinity of his essence . and afterwards , that god is by his essence in the supreme heaven , where he inhabits the inaccessible light , but thence he sends out from himself a spirit or a certain force , whether he pleases , by which he is truly present and works there . but proceed we to his reasons , which he saith are not to be contemned . we shall therefore not contemn them so far as not to take notice of them ; which trouble also the reader may please to be at ; and , afterward , do , as he thinks fit . 1. that no difference can be conceived between god and creatures , if god as they commonly speak , be , wholly , in every point ; or do fill all the points of the universe with his whole essence . for so whatsoever at all is will be god himself . answ. and that is most marvellous that the in-being of one thing in another must needs take away all their difference , and confound them each with other : which sure would much rather argue them distinct . for certainly it cannot , without great impropriety , be said that any thing is in it self : and is both the container and contained . how were these thoughts in his mind ? and these very notions which he opposes to each other , so as not to be confounded with his mind , and consequently with one another ? so that it 's a great wonder he was not of both opinions at once . and how did he think his soul to be in his body , which , though substantially united with it ( and that is somewhat more , as we will suppose he knew was commonly held , than to be intimately present ) was not yet the same thing . however himself acknowledges the power and providence of god to be every where . and then at least every thing must it seems be the very power and providence of god. but he thought it may be only of confuting the words of lucan , and chastising his poetick liberty . and if he would have been at the pains to turn all their strains and raptures into propositions , and so have gravely fallen to confuting them , he might perhaps have found as proper an exercise for his logick as this . as for his talk of a whole , whereof we acknowledge no parts ( as if he imagined the divine essence to be compounded of such , he should have said so and have proved it ) 't is an absurd scheme of speech which may be left to him , and them that use it to make their best of . 2. no idolatry can be committed if there be not the least point to be found , that is not wholly full of whole god. for whithersoever worship shall be directed , it shall be directed to god himself , who will be no less there than in heaven . answ. this proceeds upon the supposition that the former would be granted as soon as it should be heard , as a self-evident principle , that whatsoever is in another is that in which it is . and so his consequence were most undeniable . but though we acknowledge god to be in every thing , yet so to worship him in any thing , as if his essential presence were confined thereto , while it ought to be conceived of as immense , this is idolatry . and therefore they who so conceive of it as confin'd ( or ty'd in any respect , wherein he hath not so ty'd it himself ) are concerned to beware of running upon this rock . 3. nor can the opinion of fanaticks be solidly refuted , who call themselves spiritual , when they determine god to be all in all . to do not only good but evil things ; because he is to be accounted to be essentially in all the atoms of the world , in whole ; and as a common soul by which all the parts of the universe do act . answ. we may in time make trial whether they can be refuted or no ; or whether any solid ground will be left for it . at this time it will suffice to say , that though he be present every where as a necessary being , yet he acts as a free cause . and according as his wisdom , his good pleasure , his holiness , and justice do guide his action . 4. so god will be equally present with the wicked and with the holy and godly , with the damned in hell and devils , as with the blessed in heaven or christ himself . answ. so he will in respect of his essential presence . how he is otherwise ( distinguishingly enough ) present in his temple , we shall have occasion hereafter to shew . 5. that i say not how shameful it is to think that the most pure and holy god should be as much in the most nasty places as in heaven , &c. ( i forbear to recite the rest of this uncleanly argument , which is strong in nothing but ill savour . ) but for answ. how strange a notion was this of holiness , by which it is set in opposition to corporal filthiness ! as if an holy man should lose , or very much blemish his sanctity , by a casual fall into a puddle . indeed if sense must give us measures of god , and every thing must be reckoned an essence to him that is so to it ; we shall soon frame to our selves a god altogether such a one as our selves . the epicureans themselves would have been ashamed to reason or conceive thus of god , who tell us the divine being is as little capable of receiving a stroke as the inane . and surely ( in proportion ) of any sensible offence , we might as well suppose him in danger , as dr. more fitly expresseth it , to be hurt with a thorn , as offended with an ill smell . we have then enough to assure us of gods absolute immensity and omnipresence , and nothing of that value against it as ought to shake our belief herein . and surely the consideration of this , added to the other of his perfections ( and which tends so directly to facilitate and strengthen our perswasion concerning the rest ) may render us assuredly certain , that we shall find him a conversable being . if we seriously apply our selves to converse with him , and will but allow him the liberty of that temple within us , whereof we are hereafter ( with his leave and help ) to treat more distinctly and at large . the end of the first part. notes, typically marginal, from the original text notes for div a44683-e330 i. ii. iii. iv. v. vi. notes for div a44683-e870 1. heb. 11. 6. ii. parker tentam. de natura deorum , lib. 1. protag . abderites . * diagoras and theodoras cyrenaicus ( who as diogenes laertius in aristip. reports ) was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † epicurus , whom also his own epistle to menaceus in diogen s laertius acquits of atheism , but not of irreligion ; as hereafter may be observed . cicero tuscul. quest. l. maxim. tyr. diss . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. iii. plutarch . adversus colotem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iv. philo. libr. de eo quod deterius potiori insid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 180. herbert de verit . * see cicero in sundry places . grotius de veritate christianae relig. d● pless . same subject and title calvin . instit . episcopius his instu . theol. who hath written nervously on this subject , with many more . but especially dr. stillingfleet in his orig. sac. vi. vii . viii . ix . x. xi . xii . xiii . we will acknowledge an impropriety in this word , & its conjugate self-originate , sometimes hereafter used , which yet is recompenced by their conveniency ; as they may perhaps find who shall make trial how to express the sense intended by them in other words . and they are used without suspicion , that it can be thought they are meant to signifie as if ever god gave original to himself ; but in the negative sense that he never received it from any other ; yea , and that he is , what is more than equivalent to his being , self-caused , viz. a being of himself so excellent as not to need or be capable to admit any cause . vid. c. 4. sect. 3. and with the expectation of the same allowance which hath been given to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or other like words . we also take it for granted ( which it may suffice to hint here once for all ) that when we use here the word self-subsistent , it will be understood we intend by it ( without logical or metaphysical nicety ) not the meer exclusion of dependence on a subject , but on a cause . xiv . † and whether by the way this will not afford us ( though that be none of our present business ) plain evidence that there can be no such thing as necessary alterable matter , may be examined by such as think fit to give themselves the diversion . for let it be considered , if every part and particle that makes up the matter of this universe , were it self a necessary being , and of it self from all eternity , it must have not only its simple being , but its being such or such , of it self necessarily , or rather every thing of it , or any way belonging to it , must be its very simple being it self . for whence should it receive any accession to it self when it is supposed equally independent upon its fellows , as any of them upon it ? suppose then only their various intercurrent motion among themselves , requisite to prepare them to , and unite them in the composition of particular bodies , and no other change of any other individual particle needful thereto , but only of their figure , place , and scituation , till they shall come aptly to be disposed in the now attempted composition . how is even this change possible ) for suppose one of these particles from eternity of such or such a figure , as triangular , hooked , &c. how can it lose any thing from it self , or suffer any alteration of its figure which essentially and necessarily belonged to it from eternity ? that to which 't is necessary to be such , 't is impossible to it not to be such . or suppose no alteration of figure ( which epicurus admits not ) were necessary ; but of situation and motion till it become conveniently situate . even this change also will be simply impossible . because you can frame no imagination of the existence of this or that particle , but you must suppose it in some or other ubi , or point of space , and if it be necessarily , it is here necessarily ; for what is simply no where is nothing . but if it be here necessarily ( that is in this or that point of space , for in some or other it must be , and it cannot be here and there at once ) it must be here eternally , and can never not be here . therefore we can have no notion of necessary alterable or movable matter , which is not inconsistent and repugnant to it self . therefore also motion must proceed from an immovable mover , as hath been ( though upon another ground ) concluded of old . but how action ad extra stands with the immutability of the deity must be fetcht from the consideration of other perfections belonging thereto . of which metaphysicians and schoolmen may be consulted , discoursing at large : see suarez : ledesma de divina perfectione , with many more at leasure . whatsoever difficulty we may apprehend in this case . or if we cannot so easily conceive how an eternal mind , foreseeing perfectly all futurity , together with an eternal efficacious determition of will concerning the existence of such and such things to such an instant or point of time , can suffice to their production without a super-added efflux of power at that instant : which would seem to infer somewhat of mutation ; yet as the former of these cannot be demonstrated insufficient ( nor shall we ever reckon our selves pincht in this matter till we see that plainly and fully done . ) so they are very obstinately blind that cannot see upon the addition of the latter the vast difference of these two cases , viz. the facile silent egress of a sufficient power in pursuance to a calm , complacential , eternal purpose ; for the production of this creation , by which the agent acts not upon it self , but upon its own creature made by its own action ; and the eternal blind ungovern'd action of matter upon it self , by which it is perpetually changing it self , while yet it is supposed necessarily what it was before : and how much more easily conceivable that is than this . how also liberty of action consists with necessity of existence , divers have shewn : to which purpose somewhat not inconsiderable may be seen , fioin . lib. 2. cap. 12. de immortal &c. but in this there can be little pretence to imagine a difficulty . for our own being , though not simply , yet as to us is necessary , i. e. it is impos'd upon us ; for we come not into being by our own choice ; and yet are conscious to our selves of no prejudice hereby to our liberty of acting . yea and not only doth the former consist with this latter , but is inferr'd by it . of which see gibbeuf de libert . dei , & creat . * parker tentam. physico . theolog. derodon . philos. cont . dr. more 's enchirid. metaphys . xv. † which will also prove it to be a spirit ; unto which order of beings essential vitality , or that life be essential to them , seems as distinguishing a property between it and a body , as any other we can fasten upon , that is , that though a body may be truly said to live ; yet it lives by a life that is accidental , and separable from it . so as that it may cease to live , and yet be a body still ; whereas a spirit lives by its own essence ; so that it can no more cease to live than to be . and as , where that essence is borrowed and derived only , as 't is with all created spirits , so its life must needs be therewithal . so the eternal self-subsisting spirit , lives necessarily , and of it self , according as , necessarily and of it self , it is , or hath its being . which is only annoted , with a design not to trouble this discourse with any disquisition concerning the nature and other properties of a spiritual being . of which enough hath been , with great evidence , said , by the incomparable dr. more . xvi . de natura deorum . both in his immortality of the soul : and enchirid . metaphys . notes for div a44683-e3040 i. ii. d. cartes princip . philosoph . part 2. iii : iv. v. vi. vii . lib. 3. de usu part . ex lacun. epit. sub fin . l. 17. 1 cor. 6. 19. bartholin , riolanus . † how foolish to think that art intended an end in making a window to see through , and that nature intended none in making an eye to see with ; as campanella in that rapturous discourse of his . atheismus triumphatus . non prodest cibus neque corpori accedit , qui statim sumptus emittitur . seneca ( on another occasion . ) riolanus . parker tentam. physico-theolog . viii . arch-bishop abbot's geograph . ix . x. d. cartes de passionibus animae . part . 1. atque alibi . de passion . part . 1. art . 8. princip . philosoph . dioptric . c. 4. disertat . de method . de pass . art . 13. as art . 16. princip . philosoph . sect. 189. de passion . art . 11. dioptr. c. 4. s. 4 , 5. in doctor more 's immortality of the soul. princip . phil. part : 4. s. 189. medit. 2. dioptr. c. 4. * resp. sextae . dissert . de method . c. 5. resp. sextae . dissert . de method . sect. 5. xi . hobbs's humane nature . sen. ep. 92. hor. serm. m. anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the pythagoreans concerning whom it is said they were wont to admonish one another to take heed lest they should rent god in themselves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jamblicb . de vit . pythag. pla'o , who undertakes to prove the immortafity of the soul by such arguments as if they did conclude any thing , would conclude it to be god. that it is the fountain , the principie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of motion ; and adds that the principle is unbegotten , &c. in phaedro . makes it the cause of all things , and the ruler of all , de leg. l. 10. though his words there seem meant of the soul of the world . concerning which soul afterwards enquiring whether all ought not to account it god ? he answers , yes certainly , except any one be come to extreme madness . and whether an identity were not imagined of our souls with that of the world , or with god is too much left in doubt ; both as to him , and some of his followers . to say nothing of modern enthusiasts . dr. more 's poem . antimonopsuchia . his immortality of the soul. mr. baxter's appendix to the reasons of christian religion , &c. xii . * gassend . epicur . syntag. as may be seen in the same syntag. and in epicurus's epist. to herodot . in laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * where yet it falls out somewhat crosly that the least ( and consequently the lightest ) should be thought fitter to be the matter of the rational soul , because they are aptest for motion , when yet no other cause is assigned of their motion besides their gravity , which cannot but be more as they are bigger ( for no doubt if you should try them in a pair of scales , the biggest would be found to outweigh ) whence also it should seem to follow , that the heaviest having most in them of that which is the cause of motion , should be the most moveable , and so by consequence the biggest . † that they are round , oblong , oval , plain , hooked , rough , smooth , bunch-back'd , &c. xii . xiii . xiv . xv. notes for div a44683-e8040 1. ii. * so that whatever there is of strength in that way of arguing , the glory of it cannot be without injury appropriated to the present age , much less to any particular person therein : it having , since anselm , been ventilated by divers others heretofore d. scot. dist. 2. q. 2. th. aquin. p. 1. q. 2 art 1. contra gentil . l. 1. c. 10. bradwarden , l. 1. c. 1. and by divers of late , as is sufficiently known , some rejecting , others much confiding in it , both of these former , and of modern writers . ) ad ob . in med. resp . quartae . of the essence and attributes of god. iv. causin . v. vi. * to which purpose we may take notice of the words of one , not the less worthy to be named , for not being reckoned of that forementioned order . si enim denominative de eo quippiam praedicaretur abstractum esset tum aliud ab ipso , tum ipso prius . quod same impium est quare neque ens est led essentia , neque bonus sed bonitas est . jul. scal. exerc. 365. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de divinis homi co. 5. * proclus in plat. theol. l. 2. c. 4. vii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plotinus enn. 6. l. 9. c. 9. ix . x. now bishop of clogher in his contemplat . metaphys . for howsoever disputable it may be , whether whatsoever is infinite can have nothing added to it ; yet it is without dispute , that whatsoever is so full as that nothing can be added to it is infinite . xii . * distinct. 2. q. 2. q. 1. * and we must suppose somewhat agreeable to this to be , plottinus his meaning when he denies knowledge to be in god , and yet also denies that there is in him any ignorance , that is that he means his intelligence is of an infinitely distinct and more excellent sort from that which he causes in us , as appears by his annexed reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enn. 6. l. 9. c. 6. xiii . notes for div a44683-e11750 1. ii. iii. † now were not that a most improper course and unsutable to the nature of man that should rather tend to destroy his reason or judgment than convince it ? dr. spencer of prodigies . * d. areop . l. de myster . theol. c. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * procl . in plat. theol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. vi. vii . viii . * which story i confidently refer to , being of late date , and having had a certain and circumstantial account of it , by one ( a very sober and intelligent person ) who had the relation from him to whom that dreadful warning was given , by his then lately deceased associate . but i shall not by a particular relation gratifie the scorn of this sort of men , who taking advantage from the ( sometimes deceived ) credulity of well-meaning people , have but that way of answering all such things by the one word which served once , so learnedly , to confute bellarmine . arist. eth. l. 3. notes for div a44683-e14480 i. ac designare quidem non licet quibus in locis dii degant . cum ne noster quidem hic mundus , digna sit illorum sedes . phil. epicur . syntag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laertius , l. 10. epist. epicur . ad pyth●ci — quae molitio , quae ferramenta , qui vectes , quae machinae , qui ministri tanti muneris fuerunt ? vell. apud cicer. de natura deorum . nihil beatius nihil omnino bonis omnibus affluentius excogitari potest . nihil enim agit , nullis occupationibus est implicatus , &c. id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laert. ibid. itaque imposuistis cervicibis nostris sempiternum aominum , quem , dies & noctes , timeremus . quis cnim non timeat omnia providentem , & cogitantem , & animadvertentem , & omnia ad se pertinere putantem , curiosum & plenum negotii deum ? vell. ubi supra . humana ante oculos foede cum vita jacere . in terris oppressa gravi sub religione primum graius homo mortalis ( meaning epicurus the first champion of irreligion . ) lucret. to which purpose , besides what we have in laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 10. much more is collected in the syntagm . nam & praestans deorum natura hominum pietate coleretur , cum aeterna esset & beatissima . habet enim venerationem justam quicquid excellit . et metus omnis , a vi atque ira deorum pulsus esset . intelligitur enim a beata immortalique natura , & iram & gratiam segregari . quibus remotis , nullos a superis impendere metus &c. sect. 1. cap. 3. an & mundum fecit , & in mundo homines ut ab hominibus coleretur ? at quid deo cultus hominum confert , beato , & nulla re indigenti ? sect. 2. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. plut. adversus colotem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unto which purpose is that also in tully . at etiam de sanctitate , de pietate adversus deos libros scripsit epicurus . at quomodo in his loquitur ? ut coruncanium aut scaevulam pontifices maximos te audire dicas non eum , qui subtulerit omnem funditus religionem : nec manibus ut xerxes , sed rationibus templa deorum & aras averterit . de natura deorum . deos , strabones , paetulos , naevum habentes , silos , flaccos , frontones , capitones , de natura deorum , l. 1. plutarch . iv. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. d. halicarnass . ant. rom. l 2. see their ambassadours oration in q. curtius . lib. non posse suaviter vivi , &c. vid. & lib. maxime cum princip . viris pbil. &c. vi. vii . plin. nat. hist. lib. 7. c. 25. id. l. 7. c. 24. vid. & xenoph. de cyr. paed. l. 5. who though he expresly say not he knew all the souldiers names , but seems rather to mean it of their officers ( for saith he , he reckon'd it an absurd thing a mechanick should know the names of all his tools , &c. and a general not know the names of his captains under him , &c. ) yet he saith , the souldiers wonder'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . viii . qualis res est talis est rei cognitio . si itaque resisit incerta ( puta incertum est locus sit futurum , an non ) non datur ulla certa ejus notitia . quomodo enim fieri potest ut certo sciatur , ad fore quod certo futurum non est , &c. strangius de voluntate & actionibus dei , &c. l. 3. c. 6. ( as he there objects to himself . ) dr. more . of bathymus in the same dialogues . ix . in his micrographia . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. jud. de abr. both in his dialogues and enchiridion metaphys . xi . de vocibus trinit . psov . &c. unto which purpose speaks at large volkelius de vera relig. quia enim dei & potentia & sapientia ad res omnes extenditur , uti & potest as five imperium ; ideo ubique praesens , omniaque numine suo complere dicitur , &c. l. 1. c. 27. schliclingius artic. de filio dei. ad ps. 139. 6 , 7. nec loquitur david de spiritu sancto , qui peculiaris quidem dei spiritus est , sed de spiritu dei simpliciter . nec dicit spiritum istum ubique re esse sed tantum docet nullum esse locum , ad quem is nequeat pertingere , &c. so also f. socin . smalcius . and ( though not altogether so expresly as the ●est ) vorstius , creblius , &c. in his dialogues . the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, 1616-1683. 1675 approx. 519 kb of xml-encoded text transcribed from 154 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53712 wing o775 estc r26173 09378648 ocm 09378648 42900 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. a53712) transcribed from: (early english books online ; image set 42900) images scanned from microfilm: (early english books, 1641-1700 ; 1313:8) the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, 1616-1683. [4], 298 p. printed for thomas cockerill, london : 1675. reproduction of original in: new college (university of edinburgh). 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 sin. conscience, examination of. man (theology) 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion sold by sam l : james bookseller at the bible in gutter lane cheap side london where may be had bibles & common prayers . books of divinity , history , physick , mathematicks , poetry , voyages and travels &c. n. b. ready mony for any library or parcel of books sam l. sympson sculp t the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the wayes of its working , and means of prevention . opened , evinced and applyed , with a resolution of sundry cases of conscience thereunto appertaining . o wretched man that i am , who shall deliver me from this body of death ! i thank god through jesus christ our lord , rom. 7. 24 , 25. london , printed for thomas cockerill , at the sign of the atlas in cornhil near the royal exchange . 1675. the preface . that the doctrine of original sin , is one of the fundamental truths of our christian profession , hath been alwayes owned in the church of god. and an especial part it is of that peculiar possession of truth , which they enjoy , whose religion towards god is built upon , and resolved into divine revelation . as the world by its wisdom never knew god aright , so the wise men of it were always utterly ignorant of this inbred evil in themselves and others . with us the doctrine and conviction of it , lie in the very foundation of all wherein we have to do with god , in reference unto our pleasing of him here , or obtaining the enjoyment of him hereafter . it is also known what influence it hath into the great truths concerning the person of christ , his mediation , the fruits and effects of it , with all the benefits that we are made partakers of thereby . without a supposition of it , not any of them can be truly known , or savingly believed . for this cause hath it been largely treated of by many holy and learned men , both of old and of latter dayes . some have laboured in the discovery of its nature , some of its guilt and demerit ; by whom also the truth concerning it hath been vindicated from the opposition made unto it , in the past and present ages . by most these things have been considered in their full extent and latitude , with respect unto all men by nature , with the estate and condition of them who are wholly under the power and guilt of it . how thereby men are disenabled and incapacitated in themselves to answer the obedience required either in the law , or the gospel , so as to free themselves from the curse of the one or to make themselves partakers of the blessing of the other , hath been by many also fully evinced . moreover , that there are remainders of it abiding in believers after their regeneration and conversion to god , as the scripture abundantly testifies ; so it hath been fully taught and confirmed ; as also how the guilt of it is pardoned unto them , and by what means the power of it is weakened in them . all these things i say have been largely treated on , to the great benefit and edification of the church . in what we have now in design , we therfore take them all for granted , and endeavour only farther to carry on the discovery of it in its actings and oppositions to the law and grace of god in believers . neither do i intend the discussing of any thing that hath been controverted about it . what the scripture plainly revealeth & teacheth concerning it , what believers evidently find by experience in themselves , what they may learn from the examples and acknowledgments of others , shall be represented in a way suited unto the capacity of the meanest and weakest who is concerned therein . and many things seem to render the handling of it at this season , not unnecessary . the effects and fruits of it which we see in the apostasies and backslidings of many , the scandalous sins and miscarriages of some , and the course and lives of the most , seem to call for a due consideration of it . besides of how great concernment a full and clear acquaintance with the power of this indwelling-sin ( the matter design'd to be opened ) is unto believers , to stir them up to watchfulness and diligence , to faith and prayer , to call them to repentance , humility , & self-abasement , will appear in our progress . these in general were the ends aimed at in the ensuing discourse , which being at first composed and delivered for the use and benefit of a few , is now by the providence of god made publick . and if the reader receive any advantage by these weak endeavours , let him know that it is his duty , as to give glory unto god , so to help them by his prayers , who in many temptations and afflictions are willing to labour in the vineyard of the lord , unto which work they are called . chap. i. indwelling-sin in believers , treated of by the apostle , rom. 7. 21. the place explained . it is of indwelling-sin , and that in the remainders of it in persons after their conversion to god , with its power , efficacy , and effects , that we intend to treat . this also is the great design of the apostle , to manifest and evince in c. 7. of the epistle to the romans . many indeed are the contests about the principal scope of the apostle in that chapter , and in what state the person is , under the law , or under grace whose condition he expresseth therein . i shall not at present enter into that dispute , but take that for granted , which may be undeniably proved and evinced ; namely , that it is the condition of a regenerate person , with respect unto the remaining power of indwelling-sin , which is there proposed , and exemplified by , and in the person of the apostle himself . in that discourse therefore of his , shall the foundation be laid of what we have to offer upon this subject . not that i shall proceed in an exposition of his revelation of this truth , as it lies in its own contexture , but only make use of what is delivered by him , as occasion shall offer it self . and here first occurreth , that which he affirms , ver . 21. i find then a law , that when i would do good , evil is present with me . there are four things observable in these words . first , the appellation he gives unto indwelling-sin , whereby the expresseth its power and efficacy , it is a law. for that which he terms a law , in this verse , he calls in the foregoing , sin that dwelleth in him . secondly , the way whereby he came to the discovery of this law , not absolutely , and in its own nature , but in himself , he found it ; i find a law. thirdly , the frame of his soul and inward man with this law of sin , and under its discovery , he would do good . fourthly , the state and activity of this law , when the soul is in that frame , when it would do good , it is present with him . for what ends and purposes we shall shew afterwards . the first thing observable is the compellation here used by the apostle , he calls indwelling-sin a law. it is a law. a law is taken either properly , for a directive rule ; or improperly , for an operative effective principle , which seems to have the force of a law. in its first sense , it is a moral rule which directs and commands , and sundry wayes moves and regulates the mind , and the will , as to the things which it requires , or forbids . this is evidently the general nature and work of a law. some things it commands , some things it forbids , with rewards and penalties , which move and impel men to do the one , and avoid the other . hence in a secondary sense , an inward principle , that moves and enclines constantly unto any actions , is called a law. the principle that is in the nature of every thing , moving and carrying it towards its own end and rest , is called the law of nature . in this respect every inward principle that inclineth and urgeth unto operations or actings suitable to it self , is a law. so rom. 8. 2. the powerful and effectual working of the spirit and grace of christ in the hearts of believers , is called the law of the spirit of life . and for this reason doth the apostle here call indwelling-sin a law. it is a powerful and effectual indwelling-principle , inclining and pressing unto actions agreeable and suitable unto its own nature . this and no other is the intention of the apostle in this expression . for although that term , a law , may sometimes intend a state and condition , and if here so used , the meaning of the words should be , i find that this is my condition , this is the state of things with me , that when i would do good evil is present with me , which makes no great alteration in the principal intendment of the place ; yet properly it can denote nothing here , but the chief subject treated of . for although the name of a law be variously used by the apostle in this chapter ; yet when it relates unto sin , it is nowhere applyed by him to the condition of the person , but only to express either the nature , or the power of sin it self : so ver . 23. i see another law in my members , warring against the law of my mind , and bringing me into captivity unto the law of sin which is in my members . that which he here calls the law of his mind , from the principal subject and seat of it , is in it self no other but the law of the spirit of life , which is in christ jesus , chap. 8. 2. or the effectual power of the spirit of grace , as was said . but the law as applyed unto sin , hath a double sense ; for as in the first place , i see a law in my members , it denotes the being and nature of sin ; so in the latter , leading into captivity to the law of sin which is in my members , it signifies its power & efficacy . and both these are comprised in the same name singly used , ver . 20. now that which we observe from this name , or term of a law attributed unto sin , is , that there is an exceeding efficacy and power in the remainders of indwelling-sin in believers , with a constant working towards evil . thus it is in believers , 't is a law even in them , though not to them . though its rule be broken , its strength weakned and impaired , its root mortified , yet it is a law still of great force and efficacy . there where 't is least felt , it is most powerful . carnal men in reference unto spiritual & moral duties , are nothing but this law , they do nothing but from it , and by it . it is in them a ruling and prevailing principle of all moral actions , with reference unto a supernatural and eternal end . i shall not consider it in them in whom it hath most power , but in them in whom its power is chiefly discovered and discerned , that is in believers , in the others only in order to the farther conviction and manifestation thereof . 2dly , the apostle proposeth the way whereby he discovered this law in himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find then , or therefore a law. he found it ; it had been told him there was such a law , it had been preached unto him . this convinced him , that there was a law of sin. but it is one thing for a man to know in general , that there is a law of sin : another thing for a man to have an experience of the power of this law of sin in himself . it is preached to all ; all men that own the scripture acknowledge it , as being declared therein ; but they are but few that know it in themselves , we should else have more complaints of it than we have , and more contendings against it , and less fruits of it in the world . but this is that which the apostle affirms ; not that the doctrine of it had been preached unto him , but that he found it by experience in himself . i find a law ; i have experience of its power and efficacy . for a man to find his sickness and danger thereon from its effects , is another thing than to hear a discourse about a disease from its causes . and this experience is the great preservative of all divine truths in the soul. this it is to know a thing indeed , in reality , to know it for our selves , when as we are taught it from the word , so we find it in our selves . hence we observe , secondly , believers have experience of the power and efficacy of indwelling-sin . they find it in themselves , they find it as a law. it h●th a self-evidencing efficacy to them that are alive to discern it : they that find not its power , are under its dominion . whosoever contend against it , shall know and find , that it is present with them , that it is powerful in them . he shall find the stream to be strong , who swims against it , though he who rouls along with it , be insensible of it . thirdly , the general frame of believers notwithstanding the inhabitation of this law of sin , is here also expressed . they would do good . this law is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the habitual inclination of their will is unto good . this law in them , is not a law unto them , as it is to unbelievers . they are not wholly obnoxious to its power , nor morally unto its commands . grace hath the soveraignty in their souls ; this gives them a will unto good ; they would do good , that is , alwayes and constantly , 1 john 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to commit sin , is to make a trade of sin , to make it a mans business to sin ; so it is said , a believer doth not commit sin . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do that which is good ; to will to do so ; is to have the habitual bent and inclination of the will set on that which is good , that is , morally and spiritually good , which is the proper subject treated of ; whence is our third observation . there is , and there is through grace kept up in believers , a constant and ordinarily prevailing wil of doing good , notwithstanding the power and efficacy of indwelling-sin to the contrary . this in their worst condition , distinguisheth them from unbelievers in their best . the will in unbelievers is under the power of the law of sin . the opposition they make to sin , either in the root , or branches of it , is from their light , and their consciences ; the will of sinning in them is never taken away ▪ take away all other considerations & hinderances , whereof we shall treat afterwards , and they would sin willingly always . their faint endeavours to answer their convictions , are far from a will of doing that which is good . they will plead indeed , that they would leave their sins , if they could , and they would fain do better than they do . but it is the working of their light and convictions , not any spiritual inclination of their wills , which they intend by that expression . for where there is a will of doing good , there is a choice of that which is good for its own excellency sake , because it is desirable and suitable to the soul , and therefore to be preferred before that which is contrary . now this is not in any unbelievers ; they do not , they cannot so chuse that which is spiritually good , nor is it so excellent or suitable unto any principle that is in them : only they have some desires to attain that end , whereunto that which is good doth lead , and to avoid that evil which the neglect of it tends unto . and these also are for the most part so weak and languid in many of them , that they put them not upon any considerable endeavours ; witness that luxury , sloth , worldliness and security , that the generality of men are even drowned in . but in believers there is a will of doing good , an habitual disposition and inclination in their wills unto that which is spiritually good . and where this is , it is accompanied with answerable effects . the will is the principle of our moral actions , and therefore unto the prevailing disposition thereof , will the general course of our actings be suited . good things will proceed from the good treasures of the heart . nor can this disposition be evidenced to be in any but by its fruits . a will of doing good , without doing good , is but pretended . fourthly , there is yet another thing remaining in these words of the apostle , arising from that respect that the presence of sin hath unto the time and season of duty : when i would do good , ( saith he ) evils is present with me . there are two thing to be considered in the will of doing good , that is in believers . first , there is its habitual residence in them . they have always an habitual inclination of will unto that which is good . and this habitual preparation for good is always present with them , as the apostle expresses it , ver . 18. of this chapter . secondly , there are special times and seasons for the exercise of that principle . there is a , when i would do good , a season wherein this or that good , this or that duty is to be performed and accomplished , suitably unto the habitual preparation and inclination of the will. unto these two , there are two things in indwelling-sin opposed . to the gracious principle residing in the will , inclining unto that which is spiritually good , it is opposed as it is a law that is a contrary priciple inclining unto evil , with an aversation from that which is good . unto the second , or the actual willing of this or that good in particular , unto this , when i would do good , is opposed the presence of this law , evil is present with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; evil is at hand and ready to oppose the actual accomplishment of the good aimed at . whence , fourthly , indwelling-sin is effectually operative in rebelling and inclining to evil , when the will of doing good is in a particular manner active , and inclining unto obedience . and this is the description of him who is a believer , and a sinner , as every one who is the former , he is the latter also . these are the contrary principles , and the contrary operations that are in him . the principles are a will of doing good on the one hand , from grace , and a law of sin on the other . their adverse actings and operations are insinuated in those expressions , when i would do good , evil is present with me . and these both are more fully expressed by the apostle , gal. 5. 17. for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other ; so that i cannot do the things that i would . and here lie the springs of the whole course of our obedience . an acquaintance with these several principles , and their actings , is the principal part of our wisdom . they are , upon the matter , next to the free grace of god in our justification by the blood of christ , the only things wherein the glory of god and our own souls are concern'd . these are the springs of our holiness , and our sins , of our joys and troubles , of our refreshments and sorrows . it is then all our concernments to be throughly acquainted with these things , who intend to walk with god , or to glorifie him in this world . and hence we may see what wisdom is required , in the guiding & management of our hearts & ways before god. where the subjects of a ruler are in fewds & oppositions one against another , unless great wisdom be used in the government of the whole , all things will quickly be ruinous in that state. there are these contrary principles in the hearts of believers , and if they labour not to be spiritually wise , how shall they be able to steer their course aright ? many men live in the dark to themselves all their days ; what ever else they know , they know not themselves . they know their outward estates , how rich they are , and the condition of their bodies as to health and sickness they are careful to examine ; but as to their inward man , and their principles as to god and eternity , they know little or nothing of themselves . indeed few labour to grow wise in this matter , few study themselves as they ought , are acquainted with the evil of their own hearts as they ought , on which yet the whole course of their obedience , and consequently of their eternal condition doth depend . this therefore is our wisdom , and it is a needful wisdom , if we have any design to please god , or to avoid that which is a provocation to the eyes of his glory . we shall find also in our inquiry hereinto , what diligence and watchfulness is required unto a christian conversation . there is a constant enemy unto it in every ones heart : and what an enemy it is we shall afterwards show , for this is our design to discover him to the uttermost . in the mean time we may well bewail the woful sloth and negligence that is in the most , even of professors . they live and walk as though they intended to go to heaven hood-wink● , and asleep , as though they had no enemy to deal withall . their mistake therefore and folly will be fully laid open in our progress . that which i shall principally fix upon , in reference unto our present design , from this place of the apostle , is that which was first laid down , namely , that there is an exceeding efficacy and power in the remainder of indwelling-sin in believers , with a constant inclination and working towards evil . awake therefore , all of you in whose hearts are any thing of the ways of god. your enemy is not only upon you , as on sampson of old , but is in you also . he is at work by all ways of force and craft , as we shall see . would you not dishonour god and his gospel , would you not scandalize the saints and ways of god , would you not wound your consciences , and endanger your souls , would you not grieve the good and holy spirit of god , the author of all your comforts ; would you keep your garments undefiled , and escape the woful temptations and pollutions of the days wherein we live ; would you be preserved from the number of the apostates in these latter days ? awake to the consideration of this cursed enemy , which is the spring of all these and innumerable other evils , as also of the ruine of all the souls that perish in this world . chap. ii. indwelling●sin a law. in what sense it is so called . what kind of law it is . an inward effective principle called a law. the power of sin thence evinced . that which we have proposed unto consideration is the power and efficacy of indwelling-sin . the ways whereby it may be evinced are many . i shall begin with the appellation of it in the place before mentioned , it is a law ; i find a law , saith the apostle . it is because of its power and efficacy that it is so called ; so is also the principle of grace in believers the law of the spirit of life , as we observed before , rom. 8. 3. which is the exceeding greatness of the power of god in them , ephes. 1. 19. where there is a law ▪ there is power . we shall therefore shew both what belongs unto it , as it is a law in general , and also what is peculiar or proper in it , as being such a law as we have described . there are in general two things attending every law , as such . first , dominion . rom. 7. 1. the law hath dominion over a man whilst he liveth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lordeth it over a man. where any law takes place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath dominion . it is properly the act of a superiour , and it belongs to its nature to exact obedience by way of dominion . now there is a two-fold dominion , as there is a two-fold law. there is a moral authoritative dominion over a man , and there is a real effective dominion in a man. the first is an affection of the law of god , the latter of the law of sin . the law of sin hath not in it self a moral dominion , it hath not a rightful dominion or authority over any man , but it hath that which is equivalent unto it ; whence it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reign as a king , rom. 6. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lord it , or have dominion , ver . 14. as a law in general is said to have , chap. 7. 1. but because it hath lost its complete dominion , in reference unto believers , of whom alone we speak , i shall not insist upon it in this utmost extent of its power . but even in them it is a law still , though not a law unto them ; yet , as was said , it is a law in them . and though it have not a complete , and as it were a rightful dominion over them , yet it will have a domination as to some things in them . it is still a law , and that in them , so that all its actings are the actings of a law ; that is , it acts with power , though it have lost its complete power of ruling in them . though it be weakened , yet its nature is not changed . it is a law still , and therefore powerful . and as its particular workings ( which we shall afterwards consider ) are the ground of this appellation , so the term it self teacheth us in general , what we are to expect from it , and what endeavours it will use for dominion , to which it hath been accustomed . secondly , a law , as a law , hath an efficacy to provoke those that are obnoxious unto it unto the things that it requireth . a law hath rewards and punishments accompanying of it . these secretly prevail on them to whom they are proposed , though the things commanded be not much desirable , and generally all laws have their efficacy on the minds of men from the rewards and punishments that are annexed unto them . nor is this law without this spring of power : it hath its rewards and punishments . the pleasures of sin are the rewards of sin ; a reward that most men lose their souls to obtain . by this the law of sin , contended in moses against the law of grace , heb. 11. 25 , 26. he chose rather to suffer afflictions with the people of god , than to enjoy the pleasures of sin for a season ; for he looked unto the recompence of reward . the contest was in his mind between the law of sin , and the law of grace . the motive on the part of the law of sin , wherewith it sought to draw him over , and wherewith it prevails on the most , was the reward that it proposed unto him , namely that he should have the present enjoyment of the pleasures of sin , by this it contended against the reward annexed unto the law of grace , called the recompence of reward . by this sorry reward doth this law keep the world in obedience to its commands . and experience shew us , of what power it is to influence the minds of men . it hath also punishments that it threatens men with , who labour to cast off its yoke . what ever evil , trouble or danger in the world attends gospel obedience ; what ever hardship or violence is to be offered to the sensual part of our natures in a strict course of mortification , sin makes use of as if they were punishments attending the neglect of its commands . by these it prevails on the fearful , who shall have no share in life eternal , rev. 21. 8. and it is hard to say by whether of these , its pretended rewards , or pretended punishments , it doth most prevail , in whether of them its greatest strength doth lie . by its rewards it inticeth men to sins of commission , as they are called , in ways and actions tending to the satisfaction of its lusts . by its punishments it induceth men to the omitting of duties , a course tending to no less a pernicious event than the former . by which of these the law of sin hath its greatest success in and upon the souls of men , is not evident , and that because they are seldom or never separated , but equally take place on the same persons . but this is certain , that by tenders and promises of the pleasures of sin on the one hand , by threats of the deprivation of all sensual contentments ; and the infliction of temporal evils on the other , it hath an exceeding efficacy on the minds of men , oftentimes of believers themselves . unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these , there is no standing before the power of this law. the world falls before them every day , with what deceit and violence they are urged and imposed on the minds of men , we shall afterwards declare ; as also what advantages they have to prevail upon them . look on the generality of men , and you shall find them wholly by these means at sins disposal . do the profits and pleasures of sin lie before them , nothing can withhold them from reaching after them . do difficulties and inconveniencies attend the duties of the gospel , they will have nothing to do with them , and so are wholly given up to the rule and dominion of this law. and this l●ght in general we have into the power and efficacy of indwelling-sin from the general nature of a law , whereof it is partaker . we may consider nextly what kind of law in particular it is , which will farther evidence that power of it , which we are enquiring after . it is not an outward , written , commanding , directing law , but an inbred , working , impelling , urging law. a law proposed unto us , is not to be compared for efficacy to a law inbred in us . adam had a law of sin proposed to him in his temptation , but because he had no law of sin inbred and working in him , he might have withstood it . an inbred law must needs be effectual . let us take an example from that law , which is contrary to this law of sin. the law of god , was at first inbred and natural unto man , it was concreated with his faculties , and was their rectitude both in being and operation in reference to his end of living unto god , and glorifying of him . hence it had an especial power in the whole soul , to enable it unto all obedience , yea , and to make all obedience easie and pleasant . such is the power of an inbred law. and though this law as to the rule and dominion of it , be now by nature cast out of the soul , yet the remaining sparks of it , because they are inbred , are very powerful and effectual , as the apostle declares , rom. 2. 14 , 15. afterwards god renews this law , and writes it in tables of stone ; but what is the efficacy of this law ; will it now as it is external , and proposed unto men , enable them to perform the things that it exacts and requires ? not at all . god knew it would not , unless it were turned to an internal law again ; that is untill of a moral outward rule , it be turned into an inward real principle . wherefore god makes his law internal again , and implants it on the heart as it was at first , when he intends to give it power to produce obedience in his people , jer. 31. 31 , 32 , 33. i will put my law in their inward parts , and write it in their hearts . this is that which god fixeth on , as it were upon a discovery of the insufficiency of an outward law leading men unto obedience . the written law , saith he , will not do it ; mercies and deliverances from distress will not effect it ; trials and afflictions will not accomplish it ; then saith the lord , will i take another course ; i will turn the written law , into an internal living principle , in their hearts , and that will have such an efficacy , as shall assuredly make them my people , and keep them so . now such is this law of sin , it is an indwelling-law , rom. 7. 17. it is sin that dwelleth in me , ver . 20. sin that dwelleth in me , ver . 21. it is present with me , ver . 23. it is in my members ; yea , it is so far in a man , as in some sense it is said to be the man himself , ver . 18. i know that in me , that is in my flesh there dwelleth no good thing . the flesh , which is the seat and throne of this law , yea , which indeed is this law , is in some sense the man himself , as grace also is the new man. now from this consideration of it , that it is an indwelling-law inclining and moving to sin , as an inward habit or principle , it hath sundry advantages increasing its strength and farthering its power . as , first , it alwayes abides in the soul , it is never absent . the apostle twice useth that expression , it dwelleth in me . there is its constant residence and habitation . if it came upon the soul only at certain seasons , much obedience might be perfectly accomplished in its absence . yea , and as they deal with usurping tyrants , whom they intend to thrust out of a city , the gates might be sometimes shut against it , that it might not return . the soul might fortifie it self against it . but the soul is its home , there it dwells , and is no wanderer . where ever you are , whatever you are about , this law of sin is alwayes in you . in the best that you do , and in the worst . men little consider what a dangerous companion is alwayes at home with them . when they are in company , when alone , by night or by day , all is one , sin is with them . there is a living coal continually in their houses , which if i● be not looked unto , will fire them , and it may be consume them . o the woful security of poor souls ! how little do the most of men think of this inbred enemy , that is never from home ! how little for the most part doth the watchfulness of any professors answer the danger of their state and condition . secondly , it is alwayes ready to apply it self to every end and purpose that it serves unto . it doth not only dwell in me , saith the apostle , but when i would do good , it is present with me : there is somewhat more in that expression , than meer indwelling . an inmate may dwell in an house , and yet not be alwayes m●dling with what the good man of the house hath to do , ( that so we may keep to the allusion of indwelling , used by the apostle . ) but it is so with this law , it doth so dwell in us , as that it will be present with us in every thing we do , yea , oftentimes when with most earnestness we desire to be quit of it , with most violence it will put it self upon us : when i would do good , it is present with me . would you pray , would you hear , would you give alms , would you meditate , would you be in any duty acting faith on god , and love towards him , would you work righteousness , would you resist temptations , this troublesome perplexing indweller will still more or less put it self upon you , and be present with you ; so that you cannot perfectly and compleatly accomplish the thing that is good , as our apostle speaks , ver . 18. sometimes men by hearkning to their temptations , do stir up , excite and provoke their lusts ; and no wonder if then they find them present and active . but it will be so , when with all our endeavours we labour to be free from them . this law of sin dwells in us , that is , it adheres as a depraved principle unto our minds in darkness , and vanity , unto our affections in sensuality , unto our wills in a loathing of , and aversation from that which is good , and by some , more , or all of these , is continually putting it self upon us , in inclinations , motions , or suggestions to evil , when we would be most gladly quit of it . thirdly , it being an indwelling-law , it applyes it self to its work with great facility and easiness , like the sin that doth so easily beset us , heb. 12. 1. it ●ath a great facility and easiness in the application of it self unto its work ; it needs no doors to be opened unto it , it needs no engines to work by . the soul cannot apply it self to any duty of a man , but it must be by the exercise of those faculties wherein this law hath its residence . is the understanding or the mind to be applyed unto any thing ? there it is in ignorance , darkness , vanity , folly , madness . is the will to be engaged , there it is also in spiritual deadness , stubborness , and the roots of obstinacy ? is the heart and affections to be set on work , there it is in inclinations to the world , and present things , and sensuality , with proneness to all manner of defilements ? hence it is easie for it to insinuate it self into all that we do , and to hinder all that is good , and to further all sin and wickedness . it hath an intimacy , an inwardness with the soul , and therefore in all that we do , doth easily beset us . it possesseth those very faculties of the soul , whereby we must do , what we do , what ever it be , good or evil . now all these advantages it hath as it is a law , as an indwelling-law which manifests its power and efficacy . it is alwayes resident in the soul , it puts its self upon all its actings , and that with easiness and facility . this is that law which the apostle asfirms , that he found in himself , this is the title that he gives unto the powerful and effectual remainders of indwelling-sin , even in believers , and these general evidences of its power from th●t appellation have we . many there are in the world , who find not this law in them , who whatever they have been taught in the word , have not a spiritual sense and experience of the power of indwelling-sin , and that because they are wholly under the dominion of it . they find not that there is darkness and folly in their minds , because they are darkness it self , and darkness will discover nothing . they find not deadness and an indisposition in their hearts and wills to god , because they are dead wholly in trespasses and sins . they are at peace with their lusts , by being in bondage unto them . and this is the state of most men in the world , which makes them wofully despise all their eternal concernments . whence is it that men follow and pursue the world with so much greediness , that they neglect heaven , and life , and immorrality for it every day ? whence is it that some pursue their sensuality with delight , they will drink , and revel , and have their sports , let others say what they please ? whence is it that so many live so unprofitably under the word , that they understand so little of what is spoken unto them , that they practise less of what they understand , and will by no means be stirred up to answer the mind of god in his calls unto them ? it is all from this law of sin , and the power of it that rules and bears sway in men , that all these things do proceed ; but it is not such persons of whom at present we particularly treat . from what hath been spoken , it will ensue , that if there be such a law in believers , it is doubtless their duty to find it out , to find it so to be . the more they find its power , the less they will feel its effects . it will not at all advantage a man to have an hectical distemper , and not to discover it ; a fire lying secretly in his house , and not to know it . so much as men find of this law i● them , so much they will abhor it and themselves , and no more . proportionably also to their discovery of it , will be their earnestness for grace ; not will it rise higher . all watchfulness and diligence in obedience will be answerable also thereunto . upon this one hinge , or finding out , and experiencing the power and the efficacy of this law of sin , turns the whole course of our lives . ignorance of it breeds senslesness , carelesness , sloth , security and pride , all which the lords soul abhors . eruptions into great , open , conscience-wasting , scandalous sins , are from want of a due spiritual consideration of this law. enquire then how it is with your souls , what do you find of this law , what experience have you of its power and efficacy ? do you find it dwelling in you , alwayes present with you , exciting it self , or putting forth its poison with facility and easiness , at all times , in all your duties , when you would do good ? what humiliation , what self-abasement , what intensness in prayer , what diligence , what watchfulness doth this call for at your hands ? what spiritual wisdom do you stand in need of ? what supplies of grace , what assistance of the holy ghost will be hence also discovered ? i fear we have few of us a diligence proportionable to our danger . chap. iii. the seat or subject of the law of sin. the heart , what meant thereby . properties of the heart as possessed by sin . unsearchable . deceitful . whence that deceit ariseth . improvements of these considerations . having manifested indwelling-sin whereof we treat in the remainders of it in believers , to be a law , and evinced in general , the power of it from thence , we shall now proceede to give particular instances of its efficacy and advantages , from some things that generally relate unto it as such . and these are three . first , its seat and subject : secondly , it s natural properties ; and thirdly , its operations and the manner thereof , which principally we aim at , and shall attend unto . first , for the seat and subject of this law of sin , the scripture every where assigns it to be the heart . there indwelling-sin keeps its especial residence . it hath invaded and possessed the throne of god himself , eccles. 9. 3. madness is in the heart of men whilest they live . this is their madness , or the root of all that madness which appears in their lives , matth. 15. 19. out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies , &c. there are many outward temptations and provocations that befall men , which excite and stir them up unto these evils . but they do but as it were , open the vessel , and let out what is laid up and stored in it . the root , rise , and spring of all these things is in the heart . temptations and occasions put nothing into a man , but only draw out what was in him before . hence is that summary description of the whole work and effect of this law of sin , gen. 6. 5. every imagination of the thoughts of mans heart is only evil continually ; so also , chap. 8. 21. the whole work of the law of sin , from its first rise , its first coyning of actual sin , is here described , and its seat , its work-house , is said to be the heart . and so it is called by our saviour , the evil treasure of the heart , luke 6. 45. an evil man , out of the evil treasure of his heart , bringeth forth evil things . this treasure is the prevailing principle of moral actions that is in men . so in the beginning of the verse , our saviour calls grace the good treasure of the heart of a good man , whence that which is good doth proceed . it is a principle constantly and abundantly inciting and stirring up unto , and consequently bringing forth actions conformable , and like unto it , of the same kind and nature with its self . and it is also called a treasure for its abundance . it will never be exhausted , it is not wasted by mens spending on it : yea , the more lavish men are of this stock , the more they draw out of this treasure , the more it grows and abounds : as men do not spend their grace , but increase it by its exercises , no more do they their indwelling-sin . the more men exercise their grace in duties of obedience , the more it is strengthened and encreased . and the more men exert and put forth the fruits of their lust , the more is that enraged and encreased in them . it feeds upon its self , swallows up its own poyson , and grows thereby . the more men sin , the more are they inclined unto sin . it is from the deceitfulness of this law of sin , whereof we shall speak afterwards at large , that men perswade themselves , that by this or that particular sin , they shall so satisfie their lusts , as that they shall need to sin no more . every sin increaseth the principle , and fortifieth the habit of sinning . it is an evil treasure that increaseth by doing evil . and where doth this treasure lye ? it is in the heart , there it is laid up , there it is kept in safety . all the men in the world , all the angels in heaven , cannot dispossess a man of this treasure , it is so sa●ely stored in the heart . the heart in the scripture is variously used . sometimes for the mind and understanding ; sometimes for the will ; sometimes for the affections ; sometimes for the conscience ; sometimes for the whole soul. generally it denotes the whole soul of man , and all the faculties of it , not absolutely , but as they are all one principle of moral operations , as they all concurr in our doing good or evil . the mind as it enquireth , discerneth , and judgeth what is to be done , what refused ; the will , as it chuseth , or refuseth , and avoids ; the affections as they like or dislike , cleave to , or have an aversation from that which is proposed to them ; the conscience as it warns , and determines , are all together called the heart . and in this sense it is that we say the seat and subject of this law of sin is the heart of man. only we may add , that the scripture speaking of the heart , as the principle of mens good or evil actions , doth usually insinuate together with it two things belonging unto the manner of their performance . first , a suitableness and pleasingness unto the soul in the things that are done . when men take delight , and are pleased in and with what they do , they are said to do it heartily with their whole hearts . thus when god himself blesseth his people in love and delight , he sayes , he doth it with his whole heart , and his whole soul , jer. 32. 41. secondly , resolution and constancy in such actions . and this also is denoted in the metaphorical expression before used of a treasure , from whence men do constantly take out the things which either they stand in need of ; or do intend to use . this is the subject , the seat , the dwelling place of the law of sin. the heart as it is the entire principle of moral operations , of doing good or evil , as out of it proceed good or evil . here dwells our enemie : this is the fort , the cittadel of this tyrant , where it maintains a rebellion against god all our dayes . sometimes it hath more strength , and consequently more success ; sometimes less of the one , and of the other , but is alwayes in rebellion whilest we live . that we may in our passage take a little view of the strength and power of sin from this seat and subject of it , we may consider one or two properties of the heart that exceedingly contribute thereunto . it is like an enemy in war , whose strength and power , lye not only in his numbers , and force of men or arms , but also in the unconquerable forts that he doth possess . and such is the heart to this enemy of god and our souls , as will appear from the properties of it , whereof one or two shall be mentioned . first , it is unsearchahle . jer. 17. 9 , 10. who can know the heart ? i the lord search it . the heart of man is pervious to god only ; hence he takes the honour of searching the heart to be as peculiar to himself , and as fully declaring him to be god , as any other glorious attribute of his nature . we know not the hearts of one another , we know not our own hearts as we ought . many there are that know not their hearts as to their general bent and disposition , whether it be good or bad , sincere and sound , or corrupt and naught ; but no one knoweth all the secret intrigues , the windings and turnings , the actings and aversations of his own heart . hath any one the perfect measure of his own light and darkness ? can any one know what actings of chusing or aversation his will will bring forth , upon the proposal of that endless variety of objects that it is to be exercised with ? can any one traverse the various mutability of his affections ? do the secret springs of acting and refusing in the soul , lie before the eyes of any man ? doth any one know what will be the motions of the mind or will , in such and such conjunctions of things ? such a suiting of objects , such a pretension of reasonings , such an appearance of things desirable ? all in heaven and earth but the infinite all-seeing god , are utterly ignorant of these things . in this unsearchable heart dwells the law of sin , and much of its security , and consequently of its strength , lies in this , that it is past our finding out . we fight with an enemy whose secret strength we cannot discover , whom we cannot follow into its retirements . hence oftentimes , when we are ready to think sin quite ruined , after a while we find it was but out of fight . it hath coverts and retreats in an unsearchable heart , whither we cannot pursue it . the soul may perswade it self all is well , when sin may be safe in the hidden darkness of the mind , which 't is impossible that he should look into , for what ever makes manifest is light . it may suppose the will of sinning is utterly taken away , when yet there is an unsearchable reserve for a more suitable object , a more vigorous temptation than at present it is tried withal . hath a man had a contest with any lust , and a blessed victory over it by the holy ghost , as to that present trial ; when he thinks it is utterly expelled , he ere long finds that it was but retired out of fight . it can lie so close in the minds darkness , in the wills indisposition , in the disorder and carnality of the affections , that no eye can discover it . the best of our wisdom is but to watch its first appearances , to catch its first under-earth heavings and workings and to set our selves in opposition to them ; for to follow it into the secret corners of the heart , that we cannot do . it is true , there is yet a relief in this case , namely that he to whom the work of destroying the law of sin , and body of death in us is principally committed , namely the holy ghost , comes with his ax to the very root , neither is there any thing in an unsearchable heart that is not open and naked unto him , heb. 4. 12. but we in a way of duty may hence see what an enemy we have to deal withall . secondly , as it is unsearchable , so it is deceitful , as in the place above mentioned ; it is deceitful above all things , incomparably so . there is great deceit in the dealings of men in the world , great in their counsels and contrivances in reference to their affairs private and publick ; great deceit in their words and actings : the world is full of deceit and fraud . but all this is nothing to the deceit that is in mans heart towards himself , for that is the meaning of the expression in this place , and not towards others . now incomparable deceitfulness , added to unsearchableness , gives a great addition and encrease of strength of the law of sin , upon the account of its seat and subject . i speak not yet of the deceitfulness of sin it self , but the deceitfulness of the heart where it is seated . prov. 26. 25. there are seven abominations in the heart ; that is , not only many , but an absolute complete number , as seven denotes : and they are such abominations as consist in deceitfulness ; so the caution fore-going insinuates , trust him not ; for it is only deceit that should make us not to trust in that degree and measure which the object is cabable of . now this deceitfulness of the heart , whereby it is exceedingly advantaged in its harbouring of sin , lies chiefly in these two things . first , that it abounds in contradictions , so that it is not to be found and dealt withall according to any constant rule , and way of procedure . there are some men that have much of this from their natural constitution , or from other causes in their conversation . they seem to be made up of contradictions ; sometimes to be very wise in their affairs , sometimes very foolish ; very open , and very reserved ; very facile , and very obstinate ; very easie to be entreated , and very revengeful , all in a remarkable height . this is generally accounted a bad character , and is seldom found but when it proceeds from some notable predominant lust . but in general , in respect of moral good or evil , duty or sin , it is so with the heart of every man ; flaming hot , and key cold ; weak , and yet stubborn ; obstinate , and facile . the frame of the heart is ready to contradict it self every moment . now you would think you had it all for such a frame , such a way ; anon it is quite otherwise : so that none know what to expect from it . the rise of this is the disorder that is brought upon all its faculties by sin . god created them all in a perfect harmony and union . the mind and reason were in perfect subjection and subordination to god , and his will ; the will answered in its choice of good , the discovery made of it by the mind ; the affections constantly and evenly followed the understanding and will. the minds subjection to god was the spring of the orderly and harmonious motion of the soul , and all the wheels in it . that being disturbed by sin , the rest of the faculties move cross and contrary one to another ; the will chuseth not the good which the mind discovers , the affections delight not in that which the will chuseth , but all jar and interfere , cross and rebel against each other . this we have got by our falling from god. hence sometimes the will leads , the judgment follows . yea , commonly the affections that should attend upon all , get the sovereignty , and draw the whole soul captive after them . and hence it is , as i said , that the heart is made up of so many contradictions in its actings . sometimes the mind retains its sovereignty , and the affections are in subjection , and the will ready for its duty . this puts a good face upon things . immediately the rebellion of the affections , or the obstinacy of the will take place and prevail , and the whole scene is changed . this , i say , makes the heart deceitful above all things ; it agrees not at all in it self , is not constant to it self , hath no order that it is constant unto , is under no certain conduct that is stable , but if i may so say , hath a rotation in it self , where oft-times the feet lead and guide the whole . secondly , its deceit lies in its full promisings upon the first appearance of things . and this also proceeds from the same principle with the former . sometimes the affections are touched and wrought upon , the whole heart appears in a fair frame , all promiseth to be well . within a while the whole frame is changed ; the mind was not at all affected or turned ; the affections a little acted their parts and are gone off , and all the fair promises of the heart are departed with them . now add this deceitfulness to the unsearchableness before mentioned , and we shall find , that at least the difficulty of dealing effectually with sin in its seat and throne , will be exceedingly encreased . a deceiving and a deceived heart , who can deal with it ? especially considering that the heart imploys all its deceits unto the service of sin , contributes them all to its furtherance . all the disorder that is in the heart , all its false promises , and fair appearances , promote the interest and advantages of sin . hence god cautions the people to look to it , left their own hearts should entice and deceive them . who can mention the treacheries and deceits that lie in the heart of man ? it is not for nothing that the holy ghost so expresseth it , it is deceitful above all things ; uncertain in what it doth , and false in what it promiseth . and hence moreover it is , amongst other causes , that in the pursuit of our war against sin , we have not only the old work to go over and over , but new work still while we live in this world ; still new stratagems and wiles to deal withall , as the manner will be where unsearchableness and deceitfulness are to be contended with . there are many other properties of this feat and subject of the law of sin , which might be insisted on to the same end and purpose , but that would too far divert us from our particular design ; and therefore i shall pass these over with some few considerations . never let us reckon that our work in contending against sin , in crucifying , mortifying , and subduing of it , is at an end . the place of its habitation is unsearchable ; and when we may think that we have throughly won the field , there is still some reserve remaining that we saw not , that we knew not o● . many conquerors have been ruined by their carelesness after a victory ; and many have been spiritually wounded after great successes against this enemy . david was so , his great surprizal into sin was after a long profession , manifold experiences of god , and watchful keeping himself from his iniquity . and hence in part hath it come to pass , that the profession of many hath declined in their old age , or riper time , which must more distinctly be spoken to afterwards . they have given over the work of mortifying of sin , before their work was at an end . there is no way for us to pursue sin in its unsearchable habitation , but by being endless in our pursuit . and that command of the apostle which we have , colos. 3. 5. on this account is as necessary for them to observe , who are towards the end of their race , as those that are but at the beginning of it . mortifie therefore your members that are on the earth ; be always doing it whilst you live in this world . it is true , great ground is obtained , when the work is vigorously and constantly carried on ; sin is much weakened , so that the soul presseth forwards towards perfection . but yet the work must be endless , i mean whilst we are in this world . if we give over , we shall quickly see this enemy exerting it self with new strength and vigour . it may be , under some great affliction , it may be in some eminent enjoyment of god , in the sense of the sweetness of blessed communion with christ , we have been ready to say , that there was an end of sin , that it was dead and gone for ever : but have we not found the contrary by experience ? hath it not manifested that it was only retired into some unsearchable recesses of the heart , as to its in-being and nature , though it may be greatly weakened in its power ? let us then reckon on it , that there is no way to have our work done , but by always doing of it ; and he who dies fighting in this warfare , dies assuredly ▪ a conqueror . secondly , hath it its residence in that which is various , inconstant , deceitful above all things , this calls for perpetual watchfulness against it . an open enemy that deals by violence only , always gives some respite ; you know where to have him , and what he is doing , so as that sometimes you may sleep quietly without fear : but against adversaries that deal by deceit and treachery , ( which are long swords , and reach at the greatest distance ) nothing will give security but perpetual watchfulness . it is impossible we should in this case be too jealous , doubtful , suspicious , or watchful . the heart hath a thousand wiles and deceits , and if we are in the least off from our watch , we may be sure to be surprised . hence are those reiterated commands and cautions given for watching , for being circumspect , diligent , careful , and the like . there is no living for them who have to deal with an enemy deceitful above all things , unless they persist in such a frame . all cautions that are given in this case are necessary , especially that , remember not to believe . doth the heart promise fair , rest not on it , but say to the lord christ , lord , do thou undertake for me . doth the sun shine fair in the morning , reckon not therefore on a fair day ; the clouds may arise and fall : though the morning give a fair appearance of serenity and peace , turbulent affections may arise , and cloud the soul with sin and darkness . thirdly then , commit the whole matter with all care and diligence unto him who can search th● heart to the uttermost , and knows how to prevent all its treacheries and deceits . in the things before mentioned lies our duty , but here lies our safety . there is no treacherous corner in our hearts , but he can search it to the uttermost ; there 's no deceit in them but he can disappoint it . this course david takes , psal. 139. after he had set forth the omnipresence of god , and his omniscience , vers . 8 , 9 , 10. he makes improvement of it , verse 23. search me , o lord , and try me . as if he had said , it is but a little that i know of my deceitful heart , only i would be sincere , i would not have reserves for sin retained therein ; wherefore do thou , who art present with my heart , who knowest my thoughts long before , undertake this work , perform it throughly , for thou alone art able so to do . there are yet other arguments for the eviden●ing of the power and strength of indwelling-sin from whence it is termed a law , which we must pass through according to the order wherein before we laid them down . chap. iv. indwelling sin enmity against god. thence its power . admits of no peace nor rest : is against god himself , acts it self in aversation from god ; and propensity to evil. is universal . to all of god. in all of the soul. cons●ant . we have seen the seat and subject of this law of sin. in the next place we might take a view of its nature in general , which also will manifest its power and efficacy . but this i shall not enlarge upon ; it being not my business to declare the nature of indwelling-sin , it hath also been done by others . i shall therefore only in reference unto our special design in hand , consider one property of it , that belongs unto its nature : and this alwayes where ever it is . and this is that which is expressed by the apostle , rom. 8. 7. the carnal mind is enmity against god ; that which is here called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdom of the flesh , is the same with the law of sin , which we insist on . and what sayes he hereof ? why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enmity against god it is not only an enemy , for so possibly some reconciliation of it unto god might be made , but it is enmity it self , and so not capable of accepting any terms of peace . enemies may be reconciled , but enmity cannot . yea , the only way to reconcile enemies , is to destroy the enmity . so the apostle in another case tells us , rom. 5. 10. we who were enemies , are reconciled unto god ; that is , a work compassed and brought about by the blood of christ ; the reconciling of the greatest enemies . but when he comes to speak of enmity , there is no way for it , but it must be abolished and destroyed , eph. 2. 15. having abolished in his flesh the enmity : there is no way to deal with any enmity whatever , but by its abolition or destruction . and this also lyes in it as it is enmity , that every part and parcel of it , if we may so speak , the least degree of it that can possibly remain in any one , whilest , and where there is any thing of its nature , is enmity still . it may not be so effectual and powerful in operation , as where it hath more life and vigour , but it is enmity still . as every drop of poyson , is poyson , and will infect , and every spark of fire , is fire , and will burn ; so is every thing of the law of sin , the last , the least of it , it is enmity , it will poyson , it will burn . that which is any thing in the abstract is still so ; whilst it hath any being at all . our apostle who may well be supposed to have made as great a progress in the subduing of it , as any one on the earth , yet after all cryes out for deliverance , as from an irreconcileable enemy , rom. 7. 24. the meanest acting , the meanest and most imperceptible working of it , is the acting and working of enmity . mortification abates of its force , but doth not change its nature . grace changeth the nature of man , but nothing can change the nature of sin . what ever effect be wrought upon it , there is no effect wrought in it , but that it is enmity still , sin still . this then by it is our astate and condition , god is love , 1 john. 4. 8. he is so in himself , eternally excellent and desirable above all . he is so to us , he is so in the blood of his son , and in all the inexpressible fruits of it , by which we are what we are , and wherein all our future hopes and expectations are wrapped up . against this god we carry about us an enmity , all our dayes . an enmity that hath this from its nature , that it is incapable of cure or reconciliation . destroyed it may be it shall be , but cured it cannot be . if a man hath an enemy to deal withal that is too mighty for him , as david had with saul , he may take the course that he did ; consider what it is that provoked his enemy against him , & so address himself to remove the cause and make up his peace , 1 sam. 26. 19. if the lord have stirred thee up against me , let him accept an offering , but if they be the children of men , cursed be they of the lord ; come it from god or man , there is yet hopes of peace . but when a man hath enmity it self to deal withal , nothing is to be expected but continual fighting to the destruction of the one party . if it be not overcome and destroyed , it will overcome and destroy the soul. and herein lyes no small part of its power which we are enquiring after ; it can admit of no terms of peace , of no composition . there may be a composition , where there is no reconciliation . there may be a truce where there is no peace . but with this enemy we can obtain neither the one , nor the other . it is never quiet conquering , nor conquered , which was the only kind of enemy that the famous warriour complained of , of old . it is in vain for a man to have any expectation of rest from his lust , but by its death , of absolute freedom , but by his own . some in the tumultuating of their corruptions , seek for quietness by labouring ●o satisfie them , making provision for the flesh to fulfill the lusts thereof ; as the apostle speaks , rom. 13. 14. this is to aslake fire by wood and oyle . as all the fuel in the world , all the fabrick of the creation that is combustible , being cast into the fire , will not at all satisfie it , but increase it ; so is it with satisfaction given to sin by sinning , it doth ●ut inflame and increase . if a man will part with some of his goods unto an enemy , it may satisfie him ; but enmity will have all , and is not one whit the more satisfied , that if he had received nothing at all . like the lean cattle that were never the less hungry , for having devoured the fat . you cannot bargain with the fire to take but so much of your houses , ye have no way but to quench it . it is in this case , as it is in the contest between a wise man and a fool , prov. 29. 9. whether he rage or laugh , there is no rest . what ever frame or temper he be in , his importunate folly makes him troublesome . it is so with this indwelling-sin , whether it rage or laugh , whether it violently tumultuate , as it will do on provocations and temptations , it will be outragious in the soul , or whether ●t seem to be pleased and contented , to be satisfied , all is one , there is no peace , no rest to be had with it , or by it . had it then been of any other nature , some other way might have been fixed on , ●ut being it consists in enmity , all the relief the soul ●ath must lye in its ruine . secondly , it is not only said to be enmity , but it is said to be enmity against god. it hath chosen a great enemy indeed . it is in sundry places proposed as our enemy , 1 pet. 2. 11. abstain from fleshly lusts , which warr against the soul. they are enemies to the soul , that is , to our selves . sometimes as an enemy to the spirit that is in us , the flesh lusteth or fighteth against the spirit , gal. 5. 17. it fights against the spirit , or the spiritual principle that is in us , to conquer it ▪ it fights against our souls to destroy them . it hath special ends and designs against our souls , and against the principle of grace that is in us ; but its proper formal object is god , it is enmity against god. it is its work to oppose grace , it is a consequent of its work to oppose our souls , which follows upon what it doth , more than what it intends ; but its nature and formal design is to oppose god ; god as the law-giver , god as holy , god as the author of the gospel , a way of salvation by grace , and not by works , is the direct object of the law of sin. why doth it oppose duty , so that the good we would do , we do not , either as to matter or manner ? why doth it render the soul carnal , indisposed , unbelieving , unspiritual , weary , wandring ? it is because of its enmity to god , whom the soul aims to have communion withal in duty . it hath as it were that command from satan , which the assyrians had from their king , fight neither with small nor great , save only with the king of israel , 1 kings 22. 31. it is neither great nor small , but god himself , the king of israel , that sin sets it self against . there lyes the secret formal reason of all its opposition to good , even because it relates unto god. may a road , a trade , a way of duties be set up , where communion with god is not aimed at , but only the duty it self , as is the manner of men in most of their superstitious worship , the opposition that will lye against it from the law of sin will be very weak , easie and gentle . or as the assyrians because of his shew of a king , assaulted jehosaphat , but when they found that it was not ahab , they turned back from pursuing of him . because there is a shew and appearance of the worship of god , sin may make head against it at first , but when the duty cryes out in the heart , that indeed god is not there ; sin turns away to seek out its proper enemy , even god himself elsewhere . and hence do many poor creatures spend their dayes in dismal tiring superstitions , without any great reluctancy from within , when others cannot be suffered freely to watch with christ in a spiritual manner one hour . and it is no wonder that men fight with carnal weapons for their superstitious worship without , when they have no fighting against it within . for god is not in it ; and the law of sin makes not opposition to any duty , but to god in every duty . this is our state and condition , all the opposition that ariseth in us unto any thing that is spiritually good , whether it be from darkness in the mind , or aversation in the will , or sloth in the affections , all the secret arguings and reasonings that are in the soul in pursuit of them , the direct object of them is god himself . the enmity lyes against him , which consideration surely should influence us to a perpetual constant watchfulness over our selves . it is thus also in respect of all propensity unto sin , as well as aversation from god. it is god himself that is aimed at . it is true , the pleasures , the wages of sin do greatly influence the sensual carnall affections of men ; but it is the holiness and authority of god , that sin it self rises up against : it hates the yoke of the lord ; thou hast been weary of me , saith god to sinners , and that during their performance of abundance of duties . every act of sin is a fruit of being weary of god. thus job tells us , what lyes at the bottom in the heart of sinners ; they say to the lord , depart from us ; it is enmity against him and aversation from him . here lyes the formal nature of every sin , it is an opposition to god , a casting off his yoke , a breaking off the dependance which the creature ought to have on the creator . and the apostle , rom. 8. 7. gives the reason why he affirms the carnal mind to be enmity against god ; namely , because it is not subject to the will of god , nor indeed can be . it never is , nor will , nor can be subject to god , its whole nature consisting in an opposition to him . the soul wherein it is , may be subject to the law of god , but this law of sin sets up in contrariety unto it , and will not be in subjection . to manifest a little farther the power of this law of sin from this property of its nature , that it is enmity against god ; one or two inseparable adjuncts of it may be considered , which will farther evince it . first , it is universal ; some contentions are bounded unto some particular concernments , this is about one thing , that about another . it is not so here ; the enmity is absolute and universal , as are all enmities that are grounded in the nature of the things themselves . such enmity is against the whole kind of that which is its object . such is this enmity ; for first , it is vniversal to all of god ; and secondly , it is vniversal in all of the soul. first , it is universal to all of god. if there were any thing of god , his nature , properties , his mind or will , his law or gospel , any duty of obedience to him , of communion with him , that sin had not an enmity against , the soul might have a constant shelter and retreat within it self , by applying it self to that of god , to that of duty towards him , to that of communion with him , that sin would make no opposition against . but the enmity lyes against god , and all of god , and every thing wherein or whereby we have to do with him . it is not subject to the law , nor any part nor parcel , word or tittle of the law. whatever is opposite to any thing as such , is opposite unto all of it . sin is enmity to god as god , and therefore to all of god. not his goodness , not his holiness , not his mercy , not his grace , not his promises : there is not any thing of him , which it doth not make head against ; nor any duty , private , publick , in the heart , in external works , which it opposeth not . and the nearer ( if i may so say ) any thing is to god , the greater is its enmity unto it . the more of spirituality and holiness is in any thing , the greater is its enmity . that which hath most of god , hath most of its opposition . concerning them in whom this law is predominant , god sayes , ye have set at naught all my counsel , and you would have none of my reproof , prov. 1. 25. not this or that part of gods counsel , his mind or will is opposed , but all his counsel ; whatever he calleth for , or guideth unto , in every particular of it , all is set at naught , and nothing of his reproof attended unto . a man would think it not very strange that sin should maintain an enmity against god in his law , which comes to judge it , to condemn it ; but it raiseth a greater enmity against him in his gospel , wherein he tenders mercy and pardon , as a deliverance from it , and that meerly because more of the glorious properties of god nature , more of his excellencies and condescension , is manifested therein , than in the other . secondly , it is universal in all of the soul. would this law of sin have contented it self to have subdued any one faculty of the soul , would it have left any one at liberty , any one affection free from its yoke and bondage , it might possibly have been with more ease opposed , or subdued . but when christ comes with his spiritual power upon the soul to conquer it to himself , he hath no quiet landing place . he can set foot on no ground but what he must fight for and conquer . not the mind , not an affection , not the will , but all is secured against him . and when grace hath made its entrance ; yet sin will dwell in all its coasts . were any thing in the soul at perfect freedom and liberty , there a stand might be made to drive it from all the rest of its holds : but it is universal , and wars in the whole soul. the mind hath its own darkness and vanity to wrestle with ; the will its own stubborness , obstinacy and perversness , every affection it s own frowardness and aversation from god , and its sensuality to deal withal ; so that one cannot yield relief unto one another , as they ought ; they have as it were , their hands full at home . hence it is that our knowledge is imperfect , our obedience weak , love not immixed , fear not pure , delight not free and noble . but i must not insist on these particulars , or i could abundantly shew how diffused this principle of enmity against god is through the whole soul. secondly , hereunto might be added its constancy . it is constant unto it self , it wavers not , it hath no thoughts of yielding or giving over , notwithstanding the powerful opposition that is made unto it both by the law and gospel , as afterwards shall be shewed . this then is a third evidence of the power of sin , taken from its nature and properties , wherein i have fixed but on one instance for its illustration , namely , that it is enmity against god , and that universal and constant . should we enter upon a full description of it , it would require more space and time than we have allotted to this whole subject . what hath been delivered might give us a little sense of it , if it be the will of god , and stir us up unto watchfulness . what can be of a more sad consideration than that we should carry about us constantly that which is enmity against god , and that not in this or that particular , but in all that he is , and in all wherein he hath revealed himself . i cannot say it is well with them who find it not . it is well with them indeed in whom it is weakned , and the power of it abated . but yet for them who say it is not in them , they do but deceive themselves , and there is no truth in them . chap. v. nature of sin farther discovered as it is enmity against god. its aversation from all good , opened . means to prevent the effects of it prescribed . we have considered somewhat of the nature of indwelling-sin , not absolutely , but in reference unto the discovery of its power . but this more cleary evidenceth it self in its actings and operations . power is an act of life , and operation is the only discoverer of life . we know not that any thing lives , but by the effects and works of life . and great and strong operations discover a powerful and vigorous life . such are the operations of this law of sin , which are all demonstrations of its power . that which we have declared concerning its nature , is that it consists in enmity . now there are two general heads of the working or operation of enmity . first , aversation . secondly , opposition . first , aversation . our saviour describing the enmity that was between himself and the theachers of the jews , by the effects of it , saith in the prophet , my soul loathed them , and their soul also abhorred me , zach. 7. 8. where there is mutual enmity , there is mutual aversation , loathing , and abomination . so it was between the jews and the samaritans , they were enemies , and abhorred one another ; as joh. 4. 9. secondly , opposition , or contending against one another , is the next product of enmity , isa. 63. 10. he was turned to be their enemy , and he fought against them ; speaking of god towards the people . where there is enmity , there will be fighting , it is the proper and natural product of it . now both these effects are found in this law of sin . first , for aversation , there is an aversation in it unto god , and every thing of god , as we have in part discovered in handling the enmity it self , and so shall not need much to insist upon it again . all indisposition unto duty , wherein communion with god is to be obtained , all weariness of duty , all carnality or formality under duty , it all springs from this root . the wise man cautions us against this evil , eccles. 5. 1. when thou goest to the house of god , keep thy foot . hast thou any spiritual duty to perform , and dost thou design the attaining of any communion with god ? look to thy self , take care of thy affections , they will be gadding and wandring , and that from their aversation to what thou hast in hand . there is not any good that we would do , wherein we may not find this aversation exercising it self . when i would do good , evil is present with me ; at any time , at all times , when i would do any thing that is spiritually good , it is present ; that is , to hinder me , to obstruct me in my duty , because it abhors and loaths the thing which i have in hand , it will keep me off from it if it be possible . in them in whom it prevails , it comes at length unto that frame which is expressed , ezech. 33. 31. it will allow an outward bodily presence unto the worship of god , wherein it is not concerned , but it keeps the heart quite away . it may be some will pretend , they find it not so in themselves , but they have freedom and liberty in and unto all the duties of obedience that they attend unto . but i fear , this pretended liberty will be found upon examination to arise from one or both of these causes . first , ignorance of the true state and condition of their own souls , of their inward man and its actings towards god. they know not how it is with them , and therefore are not to be believed in what they report . they are in the dark and neither know what they do , nor whither they are going . it is like the pharisee knew little of this matter , which made him boast of his duties to god himself . or , secondly , it may be what ever duties of worship or obedience such persons perform , they may through want of faith , and an interest in christ , have no communion with god in them . and if so , sin will make but little opposition unto them therein . we speak of them whose hearts are exercised with these things , and if under their complaints of them , and groanings for deliverance from them , others cry out unto them , stand off , we are holier than ye , they are willing to bear their condition , as knowing that their way may be safe , though it be troublesome , and being willing to see their own dangers , that they may avoid the ruine which others fall into . let us then a little consider this aversation in such acts of obedience , as wherein there is no concernment but that of god and the soul. in publick duties there may be a mixture of other considerations ; they may be so influenced by custom and necessity , that a right judgment cannot from them be made of this matter . but let us take into consideration the duties of retirement , as private prayer and meditation , and the like ; or else extraordinary duties , or duties to be performed in an extraordinary manner . first , in these will this aversation and loathing oftentimes discover it self in the affections . a secret striving will be in them about close and cordial dealing with god. unless the hand of god in his spirit be high and strong upon the soul , even when convictions , sense of duty , dear and real esteem of god , and communion with him , have carried the soul into its closet , yet if there be not the vigour and power of a spiritual life constantly at work , there will be a secret lothness in them unto duty ; yea , sometimes there will be a violent inclination to the contrary ; so that the soul had rather do any thing , embrace any diversion , though it would it self thereby , than vigorously apply it self unto that which in the inward man it breaths after . it is weary before it begins , and says , when will the work be over ? here god and the soul are immediately concerned , and it is a great conquest to do what we would , though we come exceedingly short of what we should do . secondly , it discovers it self in the mind also : when we address our selves to god in christ , we are , as job speaks , to fill our mouths with arguments , job 23. 4. that we may be able to plead with him , as he calls upon us to do , isa. 43. 26. put me in remembrance , let us plead together . whence the church is called upon to take unto it self words or arguments in going to god , hos. 14. 2. the sum is , that the mind should be furnished with the considerations that are prevailing with god , and be in readiness to plead them , and to manage them in the most spiritual manner to the best advantage . now is there no difficulty to get the mind into such a frame , as to lay out it self to the utmost in this work ? to be clear , steady , and constant in its duty ? to draw out , and make use of its stores and furniture of promises and experiences ? it starts , wanders , flags all from this secret aversation unto communion with god , which proceeds from the law of indwelling-sin . some complain that they can make no work of meditation , they cannot bend their minds unto it . i confess there may be a great cause of this , in their want of a right understanding of the duty it self , and of the ways of manageing the soul in it , which therefore i shall a little speak to afterwards . but yet this secret enmity hath its hand in the loss they are at also , and that both in their minds and in their affections . others are forced to live in family and publick duties , they find such little benefit and success in private . and here hath been the beginning of the apostasie of many professors , and the source of many foolish sensual opinions . finding this aversation in their minds and affections from closeness and constancy in private spiritual duties , not knowing how to conquer and prevail against these difficulties through him who enables us , they have at first been subdued to a neglect of them , first partial , then total , until having lost all conscience of them , they have had a door opened unto all sin and licentiousness , and so to a full and utter apostasie . i am perswaded there are very few that apostatize from a profession of any continuance , such as our days abound withall , but their door of entrance into the folly of back-sliding , was either some great and notorious sin that bloodied their consciences , tainted their affections , and intercepted all delight of having any thing more to do with god ; or else it was a course of neglect in private duties , arising from a weariness of contending against that powerful aversation which they found in themselves unto them . and this also through the craft of satan hath been improved into many foolish and sensual opinions , of living unto god without , and above any duties of communion . and we find , that after men have for a while choaked and blinded their consciences with this pretence , cursed wickedness or sensuality hath been the end of their folly . and the reason of all this is , that the giving way to the law of sin in the least , is the giving strength unto it : to let it alone is to let it grow , not to conquer it is to be conquered by it . as it is in respect of private , so it is also in respect of publick duties , that have any thing extraordinary in them . what strivings , struglings , and pleadings are there in the heart about them , especially against the spirituality of them ? yea , in and under them , will not the mind and affections sometimes be intangled with things uncouth , new and strange unto them , such as at the time of the least serious business , a man would not deign to take into his thoughts . but if the least loose , liberty or advantage be given unto indwelling-sin , if it be not perpetually watched over , it will work to a strange and an unexpected issue . in brief , let the soul uncloath any duty what ever , private or publick , any thing that is called good , let a man divest it of all outward respects which secretly insinuate themselves into the mind , and give it some complacency in what it is about , but do not render it acceptable unto god , and he shall assuredly find somewhat of the power , and some of the effects of this aversation . it begins in lothness and indisposition , goes on with intangling the mind and affections with other things , and will end , if not prevented , in weariness of god , which he complains of in his people , isa. 43. 22. they ceased from duty because they were weary of god. but this instance being of great importance unto professors in their walking with god , we must not pass it over without some intimations of directions for them in their contending against it , and opposition to it . only this must be premised , that i am not giving directions for the mortifying of indwelling-sin in general , which is to be done alone by the spirit of christ , by vertue of our union with him , rom. 8. 13. but only of our particular duty , with reference unto this especial evil or effect of indwelling-sin that we have a little insisted on , or what in this single case the wisdom of faith seems to direct unto , and call for ; which will be our way and course in our process upon the consideration of other effects of it . first , the great means to prevent the fruits and effects of this aversation , is the constant keeping of the soul in an universally holy frame . as this weakens the whole law of sin , so answerably all its properties ; and particulary this aversation . it is this frame only that will enable us to say with the psalmist , psal. 57. 7. my heart is fixed , o god , my heart is fixed . it is utterly impossible to keep the heart in a prevailing holy frame in any one duty , unless it be so in and unto all and every one . if sin intanglements get hold in any one thing , they will put themselves upon the soul in every thing . a constant even frame and temper in all duties , in all ways , is the only preservative for any one way . let not him who is neglective in publick perswade himself , that all will be clear and easie in private or on the contrary . there is an harmony in obedience , break but one part and you interrupt the whole . our wounds in particular arise generally from negligence as to the whole course . so david informs us , psal. 119. 6. then shall i not be ashamed , when i have a respect unto all thy commandements . an universal respect to all gods commandements , is the only preservative from shame . and nothing have we more reason to be ashamed of , than the shameful miscarriages of our hearts in point of duty , which are from the principle before mentioned . secondly , labour to prevent the very beginnings of the workings of this aversation ; let grace be before-hand with it in every duty . we are directed , 1 pet. 4. 7. to watch unto prayer ; and as is is unto prayer , so unto every duty ; that is , to consider and take care that we be not hindered from within , nor from without , as to a due performance of it . watch against temptations to oppose them , watch against the aversation that is in sin to prevent it . as we are not to give place to satan , no more are we to sin . if it be not prevented in its first attempts , it will prevail . my meaning is , whatever good , as the apostle speaks , we have to do , and find evil present with us , as we shall find it present , prevent its parlying with the soul , its insinuating of poison into the mind and affections , by a vigorous , holy , violent stirring up of the grace , or graces that are to be acted and set at work peculiary in that duty . let jacob come first into the world , or if prevented by the violence of esau let him lay hold on his heel to overthrow him , and obtain the birth-right . upon the very first motion of peter to our saviour , crying , master , spare thy self , he immediately replyes , get thee behind me satan . so ought we to say , get thee gone thou law of sin , thou present evil , and it may be of the same use unto us . get grace then , up betimes unto duty , and be early in the rebukes of sin . thirdly , though it do its worst , yet be sure it never prevail to a conquest . be sure you be not wearied out by its pertinacy , nor driven from your hold by its importunity ; do not faint by its opposition . take the apostles advice heb. 6. 11. we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end that ye be not slothful . still hold out in the same diligence . there are many wayes whereby men are driven from a constant holy performance of duties , all of them dangerous , if not pernicious to the soul. some are diverted by business , some by company , some by the power of temptations , some discouraged by their own darkness ; but none so dangerous as this , when the soul gives over in part , or in whole , as wearied by the aversation of sin unto it , or to communion with god in it . this argues the souls giving up of it self unto the power of sin , which unless the lord break the snare of satan therein , will assuredly prove ruinous . our saviours instruction is , that we ought alwayes to pray , and not to faint , luke 18. 1. opposition will arise , none so bitter and keen as that from our own hearts ; if we faint we perish . take heed lest you be wearied , saith the apostle , and faint in your minds , heb. 12. 3. such a fainting as is attended with a weariness and that with a giving place to the aversation working in our hearts , is to be avoided , if we would not perish . the caution is the same with that of the same apostle , rom. 12. 12. rejoycing in hope , patient in tribulation , continuing instant in prayer . and in general with that of chap. 6. 12. let not sin therefore reign in your mortal body , that ye should obey it in the lust thereof . to cease from duty , in part , or in whole , upon the aversation of sin unto its spirituality , is to give sin the rule , and to obey it in the lust thereof . yield not then unto it , but hold out the conflict ; wait on god and ye shall prevail , isa. 40. 31. they that wait upon 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 . but that which is now so difficult , will increase in difficulty if we give way unto it . but if we abide in our station , we shall prevail , the mouth of the lord hath spoken it . fourthly , carry about a constant humbling sense of this close aversation unto spiritualness that yet lyes in our nature . if men find the efficacy of it , what should , what consideration can be more powerful to bring them unto humble walking with god. that after all the discoveries that god hath made of himself unto them , all the kindness they have received from him , his doing of them good and not evil in all things , there should yet be such an heart of unkindness and unbelief , still abiding , as to have an aversation lying in it to communion with him : how ought the thoughts of it to cast us into the dust , to fill us with shame and self-abhorrency all our days ? what have we found in god in any of our approaches or addresses unto him , that it should be thus with us ? what iniquity have we found in him ? hath he been a wilderness unto us , or a land of darkness ? did we ever lose any thing by drawing nigh unto him ? nay , hath not therein lyen all the rest and peace which we have obtained ? is not he the fountain and spring of all our mercies , of all our desirable things ? hath he not bid us welcome at our coming ? have we not received from him more than heart can conceive , or tongue express ? what ails then our foolish and wretched hearts , to harbour such a cursed secret dislike of him and his ways ? let us be ashamed and astonished at the consideration of it , and walk in ●n humbling sense of it all our dayes . let us carry it about with us in the most secret of our thoughts . and as this is a duty in it self acceptable unto god , who delights to dwell with them that are of an humble and contrite spirit ; so it is of exceeding efficacy to the weakening of the evil we ●reat of . fifthly , labour to possess the mind with the beauty and excellency of spiritual things , that so they may be presented lovely and desirable to the ●oul , and this cursed aversation of sin will be weakned thereby . it is an innate acknowledged principle , that the soul of man will not keep up chearfully unto the worship of god , unless it have a discovery of a beauty and comeliness in it . hence when men had lost all spiritual sense and savour of the things of god , to supply the want that was in their own souls , they invented outwardly pom●ous and gorgeous wayes of worship , in images , paintings , pictures , and i know not what carnal ornaments which they have called the beauties of holiness . thus much however was discovered therein , that the mind of man must see a beauty , a desirableness in the things of gods worship , or it will not delight in it , aversation will prevail . let then the soul labour to acquaint it self with the spiritual beauty of obedience , of communion with god , and of all duties of immediate approach to him , that 〈◊〉 may be filled with delight in them . it is not my present work to discover the heads and springs of that beauty and desirableness which is in spiritual duties , in their relation to god , the eternal spring ●f all beauty , to christ , the love , desire , and hope of all nations , to the spirit the great beautifier of souls , rendering them by his grace all glorious within , in their suitableness to the souls of men , as to their actings towards their last end , in the rectitude and holiness of the rule in attendance whereunto they are to be performed ; but i only say at present in general , that to acquaint the soul throughly with these things is an eminent way of weakening the aversation spoken of . chap. vi. the work of this enmity against god , by way of opposition . first , it lusteth . wherein the lusting of sin consisteth . it surprizing of the soul. readiness to close with temptations . it s fighting and warring . ( 1. ) in rebellion against the law of grace . ( 2. ) in assaulting the soul. how this enmity worketh by way of aversation hath been declared , as also the means that the soul is to use for the preventing of its effects and prevalency . the second way whereby it exerts its self is opposition . enmity will oppose and contend with that wherewith it is at enmity . it is so in things natural and moral . as light and darkness , heat and cold , so vertue and vice oppose each other . so is it with sin and grace , saith the apostle , these are contrary one to the other , gal. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are placed and set in mutual opposition , and that continually and constantly , as we shall see . now there are two wayes whereby enemies mannage an opposition . first , by force : and secondly , by fraud and deceit . so when the egyptians became enemies to the children of israel , and mannaged an enmity against them , exod. 1. 10. pharaoh saith , let us deal wisely , or rather cunningly and subtilly with this people ; for so stephen with respect to this word , expresseth it , acts 7. 19. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he used all manner of fraudulent sophistry . and unto this deceit they added force , in their grievous oppressions . this is the way and manner of things where there is a prevailing enmity . and both these are made use of by the law of sin in its enmity against god , and our souls . i shall begin with the first ; or its actings as it were in a way of force , in an open down-right opposition to god and his law , or the good that a believing soul would do in obedience unto god , and his law. and in this whole matter , we must be careful to stear our course aright , taking the scripture for our guide , with spiritual reason and experience for our companions . for there are many shelves in our course , which must diligently be avoided , that none who consider these things be troubled without cause , or comforted without a just foundation . in this first way , whereby this sin exerts its enmity in opposition , namely , as it were by force or strength , there are four things expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity . first , it s general inclination , it lusteth , gal. 5. 17. secondly , it s particular way of contending , it fights or wars , rom. 7. 23. james 4. 1. 1 pet. 2. 11. thirdly , its success in this contest , it brings the soul into captivity to the law of sin , rom. 7. 23. fourthly , its growth and rage upon success , it comes up to madness , as an enraged enemy will do , eccles. 9. 3. all which we must speak to in order . first , in general it is said to lust , gal. 5. 17. the flesh lusteth against the spirit . this word expresseth the general nature of that opposition which the law of sin maketh against god , and the rule o● his spirit or grace in them that believe , and therefore the least degree of that opposition is expressed hereby . when it doth any thing it lusteth . as because burning is the general acting of fire , what ever it doth else , it doth also burn . when fire doth any thing , it burns : and when the law of sin doth any thing , it lusts . hence all the actings of this law of sin are called the lusts of the flesh , gal. 5. 16. ye shall not fulfil the lusts of the flesh , rom. 13. 14. make no provision for the flesh to fulfil the lusts thereof . nor are these lusts of the flesh those only whereby men act their sensuality in riot , drunkènness , uncleaness , and the like , but they comprehend all the actings of the law of sin whatever in all the faculties and affections of the soul. thus ephes. 2. 3. we have mention of the desires , or wills , or lusts of the mind , as well as of the flesh . the mind the most spiritual part o● the soul hath its lusts , no less than the sensual appetite , which seems sometimes more properly to be called the flesh . and in the products of these lusts , there are defilements of the spirit , as well as of the flesh , 2 cor. 7. 1. that is , of the mind and understanding , as well as of the appetite and affections , and the body that attends their service . and in the blamelesness of all these consists our holiness , 2 thess. 5. 23. the god of peace , sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blameless unto the coming of our lord jesus christ. yea , by the flesh in this matter the whole old man , or the law of sin is intended , john 3. 6. that which is born of the flesh is flesh ; that is , it is all so , and nothing else . and what ever remains of the old nature in the new man is flesh still . and this flesh lusteth ; this law of sin doth so , which is the general bottom and foundation of all its opposition unto god. and this 〈◊〉 doth two wayes . first ▪ in an hidden close propensity unto all evil . this lyes in it habitually . whilest a man is in the state of nature , fully under the power and dominion of this law of sin , it is said , that every figment of his heart is evil , and that continually , gen. 6. 5. it can frame , fashion , produce , or act nothing but what is evil : because this habitual propensity unto evil , that is in the law of sin , is absolutely predominant in such a one . it is in the heart like poison that hath nothing to allay its venemous qualities , and so infects whatever it touches . and where the power and dominion of it is broken , yet in its own nature it hath still an habitual propensity unto that which is evil , wherein its lusting doth consist . but here we must distinguish between the habitual frame of the heart , and the natural propensity or habitual inclination of the law of sin in the heart . the habitual inclination of the heart is denominated from the principle that bears chief or soveraign rule in it ; and therefore in believers it is unto good , unto god , unto holiness , unto obedience . the heart is not habitually inclined unto evil by the remainders of indwelling sin , but this sin in the heart hath a constant habitual propensity unto evil in its self , or its own nature . this the apostle intends by its being present with us ; it is present with me , that is , alwayes , and for its own end , which is to lust unto sin . it is with indwelling-sin as with a river ; whilest the springs and fountains of it are open , and waters are continually supplyed unto its streams , set a damm before it , and it causeth it to rise and swell , untill it bear down all , or overflow the banks about it . let these waters b● abated , dryed up in some good measure , in the springs of them , and the remainder may be coerced and restrained . but still as long as there is any running water it will constantly press upon what stands before it , according to its weight and strength , because it is its nature so to do . and if by any means it make a passage , it will proceed . so is it with indwelling-sin : whilest the springs and fountains of it are open , in vain is it for men to set a damm before it by their convictions , resolutions , vowes and promises . they may check it for a while , but it will increase , rise high , and rage at one time or another , until it bears down all those convictions and resolutions , or makes it self an underground-passage by some secret lust that shall give a full vent unto it . but now suppose that the springs of it are much dryed up by regenerating grace , the streams or actings of it abated by holiness , yet whilest any thing remains of it , it will be pressing constantly to have vent , to press forward into actual sin . and this is its lusting . and this habitual propensity in it is discovered two wayes . first , in its unexpected surprizals of the soul into foolish sinful figments and imaginations which it looked not for , nor was any occasion administred unto them . it is with indwelling-sin , as it is with the contrary principle of sanctifying grace . this gives the soul , if i may so say , many a blessed surprizal . it oftentimes ingenerates and brings forth an holy spiritual frame in the heart and mind , when we have had no previous rational considerations to work them thereunto . and this manifests it to be an habitual principle prevailing in the mind : so cant. 6. 12. or ever i was aware my soul made me as the chariots of aminadab ; that is , free , willing and ready for communion with christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i knew not ; it was done by the power of the spirit of grace , so that i took no notice of it , as it were , until it was done . the frequent actings of grace in this manner , exciting acts of faith , love and complacency in god , are evidences of much strength and prevalency of● in the soul. and thus also is it with indwelling-sin ; ere the soul is aware , without any provocation or temptation , when it knows not , it is cast into a vain and ●oolish frame . s●n produceth its figments secretly in the heart , and prevents the minds consideration of what it is about . i mean hereby those actus primo primi , first acts of the soul , which are thus far involuntary , as that they have not the actual consent of the will unto them ; but are voluntary as far as sin hath its residence in the will. and these surprizals , if the soul be not awake to take speedy care for the prevention of their tendency , do oftentimes set all as it were on fire , and engage the mind and affections into actual sin . for as by grace we are oftentimes ere we are aware made as the chariots of a willing people , and are far engaged in heavenly-mindedness and communion with christ , making speed in it as in a chariot ; so by sin are we oftentimes , ere we are aware , carried into distempered affections , foolish imaginations , and pleasing delightfulness in things that are not good nor profitable . hence is that caution of the apostle , gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if a man be surprized at unawares with a fault or in a transgression . i doubt not but the subtilty of satan , and the power of temptation , are there taken into consideration by the apostle , which causeth him to express a mans falling into sin , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he be surprized ; so this working of indwelling-sin also hath its consideration in it , and that in the chiefest place without which nothing else could surprize us . for without the help thereof , what●ver comes from without , from satan , or the world , must admit of some parley in the mind before it be received , but it is from within , from our selves that we are surprized . hereby are we disappointed and wrought over to do that which we would not , and hindered from the doing of that which we would . hence it is , that when the soul is oftentimes doing as it were quite another thing , engaged quite upon another design , sin starts that in the heart or imaginations of it , that carryes it away into that which is evil and sinful . yea , to manifest its power , sometimes when the soul is seriously engaged in the mortification of any sin , it will by one means or other lead it away into a dalliance with that very sin whose ruine it is seeking , and whose mortification it is engaged in . but as there is in this operation of the law of sin , a special enticing or entangling , we shall speak unto it fully afterwards . now these surprizals can be from nothing but an habitual propensity unto evil in the principle from whence they proceed . not an habitual inclination unto actual sin in the mind or heart , but an habitual propensity unto evil in the sin that is in the mind or heart . this prevents the soul with its figments . how much communion with god is hereby prevented , how many meditations are disturbed , how much the minds and consciences of men have been defiled by this acting of sin , some may have observed . i know no greater burthen in the life of a believer than these involuntary surprizals of soul involuntary i say , as to the actual consent of the will , but not so in respect of that corruption which is in the will , and is the principle of them . and it is in respect unto these , that the apostle makes his complaint , rom. 7. 24. secondly , this habitual inclination manifests it self in its readiness and promptness , without dispute or altercation to joyn and close with every temptation , whereby it may possibly be excited . as we know it is in the nature of fire to burn , because it immediately lays hold on whatever is combustible . let any temptation whatever be proposed unto a man , the suitableness of whose matter unto his corruptions , or manner of its proposal , makes it a temptation ; immediately he hath not only to do with the temptation as outwardly proposed , but also with his own heart about it . without farther consideration or debate , the temptation hath got a friend in him . not a moments space is given between the proposal , and the necessity there is incumbent on the soul to look to its enemy within . and this also argues a constant habitual propensity unto evil . our saviour said of the assaults and temptations of sathan , the prince of this world cometh , and he hath no part in me , joh. 14. 30. he had more temptations intensively and extensively , in number , quality and fierceness , from sathan and the world , than ever had any of the sons of men : but yet in all of them , he had to deal only with that which came from without . his holy heart had nothing to like them , suited to them , or ready to give them entertainment : the prince of this world had nothing in him . so it was with adam ; when a temptation be fell him , he had only the outward proposal of it to look unto , all was well within , until the outward temptation took place and prevailed . with us it is not so . in a city that is at unity in it self , compact and entire , without divisions and parties , if an enemy approach about it , the rulers and inhabitants have no thoughts at all but only how they may oppose the enemy without , and resist him in his approaches . but if the city be divided in it self , if there be factions and traitors within , the very first thing they do , is to look to the enemies at home , the traitors within ; to cut off the head of sheba , if they will be safe . all was well with adam within doors , when satan came , so that he had nothing to do but to look to his assaults and approaches . but now on the access of any temptation , the soul is instantly to look in , where it shall find this traitor at work , closing with the baits of sathan , and stealing away the heart . and this it doth always , which evinceth an habitual inclination . psal. 38. 17. saith david , i am ready to halt , or for halting ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am prepared and disposed unto hallucination , to the slipping of my foot into sin , verse 16. as he expounds the meaning of that phrase , psal. 73. 2 , 3. there was from indwelling-sin a continual disposition in him to be slipping , stumbling , halting on every occasion or temptation . there is nothing so vain , foolish , ridiculous , fond , nothing so vile and abominable , nothing so atheistical or execrable , but if it be proposed unto the soul in a way of temptation , there is that in this law of sin which is ready to answer it , before it be decried by grace . and this is the first thing in this lusting of the law of sin , it consists in its habitual propensity unto evil , manifesting it self by the involuntary surprisals of the soul unto sin , and its readiness without dispute or consideration to joyn with all temptations whatsoever . secondly , its lusting consists in its actual pressing after that which is evil , and actual opposition unto that which is good . the former instances shewed its constant readiness to this work , this now treats of the work it self . it is not only ready , but for the most part always engaged . it lusteth faith the holy ghost , it doth so continually . it stirreth in the soul by one act or other constantly , almost as the spirits in the blood , or the blood in the veins . this the apostle calls its tempting , jam. 1. 14. every man is tempted of his own lust . now what is it to be tempted ? it is to have that proposed to a mans consideration , which if he close withall , it is evil , it is sin unto him . this is sins trade ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lusteth . it is raising up in the heart , and proposing unto the mind and affections , that which is evil , trying , as it were , whether the soul will close with its suggestions , or how far it can carry them on , though it do not wholly prevail . now when such a temptation comes from without , it is unto the soul an indifferent thing , neither good nor evil unless it be consented unto . but the very proposal from within , it being the souls own act , is its sin . and this is the work of the law of sin ; it is restlesly and continually raising up , and proposing innumerable various forms and appearances of evil , in this or that kind , indeed in every kind , that the nature of man is capable to exercise corruption in . something or other , in matter , or manner , or circumstance , inordinate , unspiritual , unanswerable unto the rule , it ha●cheth and proposeth unto the soul. and this power of sin to beget figments and idea's of actual evil in the heart the apostle may have respect unto , 1 thess. ● . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep your selves from every evil figment or idea of sin in the heart ; for the word there used doth not any where signifie an outward form or appearance ; neither is it the appearance of evil , but an evil idea or figment that is intended . and this lusting of sin is that which the prophet expresseth in wicked men , in whom the law of it is predominant , isa. 57. 20. the wicked are like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . a similitude most lively expressing the lustings of the law of sin , restlesly and continually bubling up in the heart , with wicked , foolish and filthy imaginations and desires . this then is the first thing in the opposition that this enmity makes to god , namely in its general inclination , it lusteth . secondly , there is its particular way of contending , it fights or wars ; that is , it acts with strength and violence , as men do in war. first , it lusts stirring and moving inordinate figments in the mind , desires in the appetite and the affections , proposing them to the w●ll . but it rests not there , it cannot rest : it urgeth , presseth and pursueth its proposals with earnestness , strength and vigour , fighting , and contending , and warring to obtain its end and purpose . would it meerly s●●r up and propose things to the soul , and immediately acquiesce in the sentence and judgment of the mind that the thing is evil , against god , and his will , and not farther to be insisted on , much sin might be prevented that is now produced . but it rests not here , it proceeds to carry on its design , and that with earnestness and contention . by this means , wicked men inflame themselves , isa. 57. 5. they are self-inflamers , as the word signifies , unto sin , every spark of sin is cherished in them until it grows into a flame , and so it will do in others where it is so cherished . now this fighting or warring of sin consists in two things . first , in its rebellion against grace , or the law of the mind . secondly , in its assaulting the soul , contending for rule and sovereignty over it . the first is expressed by the apostle , rom. 7. 23. i find , saith he , another law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rebelling against the law of my mind . there are , it seems , two laws in us , the law of the flesh , or of sin ; and the law of the mind , or of grace . but contrary laws cannot both obtain sovereign power over the same person , at the same time . the sovereign power in believers , is in the hand of the law of grace ; so the apostle declares , verse 22. i delight in the law of god in the inward man. obedience unto this law is performed with delight and complacency in the inward man , because its authority is lawful and good . so more expresly ▪ chap. 6. 14. for sin shall not have dominion over you , for ye are not under the law but under grace . now to war against the law that hath a just sovereignty , is to rebell ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; it is to rebell , and ●ught to have been so translated , reb●lling against the law of my mind . and this rebellion consists in a stubborn obstina●e opposition unto the commands and directions of the law of grace . doth the law of the mind command any thing as duty ? doth it severely rise up against any thing that is evil ? when the lusting of the law of sin rises up to this degree , it contends against obedience with all its might , the effect whereof , as the apostle tells us , is the doing of that which we would not , and the not doing of that which we would , verse 15 , 16. and we may gather a notable instance of the power of sin in this its rebellion from this place . the law of grace prevails upon the will , so that it would do that which is good . to will is present with me , ver . 18. when i would do good , ver . 19. and again , ver . 21. and i would not do evil , ver . 19. 20. and it prevails upon the understanding , so that it approves or disapproves according to the dictates of the law of grace . ver. 16. i consent unto the law that it is good ; and verse 15. the judgment always lies on the side of grace . it prevails also on the affections , ver . 22. i delight in the law of god in the inward man. now if this be so , that grace hath the sovereign power in the understanding , will , and affections , whence is it that it doth not always prevail , that we do not always do that which we would , and abstain from that which we would not ? is it not strange that a man should not do that which he chuseth , willeth , liketh , delighteth in ? is there any thing more required to enable us unto that which is good ? the law of grace doth all as much as can be expected from it , that which in it self is abundantly sufficient for the perfecting of all holiness in the fear of the lord. but here lies the difficulty , in the intangling opposition that is made by the rebellion of this law of sin . neither is it expressible with what vigour and variety sin acts it self in this matter . sometimes it proposeth diversions , sometimes it causeth weariness , sometimes it finds out difficulties , sometimes it stirs up contrary affections , sometimes it begets prejudices , and one way or other intangles the soul , so that it never suffers grace to have an absolute and complete success in any duty . verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find not the way perfectly to work out , or accomplish that which is good ; so the word signifies ; and that from this opposition and resistance that is made by the law of sin . now this rebellion appears in two things . first , in the opposition that it makes unto the general purpose and course of the soul. secondly , in the opposition it makes unto particular duties . first , in the opposition it makes to the general purpose and course of the soul. there is none in whom is the spirit of christ , that is his , but it is his general design and purpose to walk in an universal conformity unto him in all things . even from the inward frame of the heart , to the whole compass of his outward actions , so it is with him . this god requires in his covenant , gen. 17. 1. walk before me , and be thou perfect . accordingly his design is to walk before god , and his frame is sincerity and uprightness therein . this is called , cleaving unto the lord with purpose of heart , acts. 11. 23. that is , in all things , and that not with a sloathful , dead , ineffectual purpose , but such as is operative , and sets the whole soul at work in pursuit of it . this the apostle sets forth , phil. 3. 12 , 13 , 14. not as though i had already attained , either were already perfect : but i follow after , if that i may apprehend that for which also i am apprehended of christ jesus . brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind and reaching forth unto those things which are before , i press toward the mark for the prize of the high calling of god in christ jesus . he useth three words excellently expressing the souls universal pursuit of this purpose of heart in cleaving unto god , first , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 12. i follow after , prosecute ; the word signifies properly to persecute , which with what earnestness and diligence it is usually done , we know . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i reach forward , reaching with great intention of spirit and affections . it is a great and constant endeavour that is expressed in that word . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say we , i press towards the mark , that is , even as men that are running for a prize . all set forth the vigour , earnestness , diligence and constancy that is used in the pursuit of this purpose . and this the nature of the principle of grace requireth in them in whom it is . but yet we see with what failings , yea fallings , their pursuit of this course is attended . the ●rame of the heart is changed , the heart is stollen away , the affections intangled , eruptions of unbelief and distempered passions discovered , carnal wisdom with all his attendances are set on work ; all contrary to the general principle and purpose of the soul. and all this is from the rebellion of this law of sin , stirring up and provoking the heart unto disobedience , the prophet gives this character of hypocrites , hos. 10. 2. their heart is divided , therefore shall they be found faulty . now though this be wholly so in respect of the mind and judgment in hypocrites only , yet it is partially so in the best , in the sense described . they have a division , not of the heart , but in the heart ; and thence it is that they are so often found faulty . so saith the apostle , so that we cannot do the things that we would , gal. 5. 17. we cannot accomplish the design of close walking according to the law of grace , because of the contrariety and rebellion of this law of sin . secondly , it rebells also in respect unto particular duties . it raiseth a combustion in the soul against the particular commands and designings of the law of grace : you cannot do the things that you would ; that is , the duties which you judge incumbent on you which you approve and delight in in the inward man , you cannot do them as you would . take an instance in prayer . a man addresseth himself unto that duty , he would not only perform it , but he would perform it in that manner that the nature of the duty , and his own condition do require . he would pray in the spirit , fervently , with sighs and groans that cannot be uttered ; in faith with love and delight , pouring forth his soul unto the lord : this he aims at . now oftentimes he shall find a rebellion , a fighting of the law of sin in this matter . he shall find difficulty to get any thing done , who thought to do all things . i do not say , that it is thus always , but it is so when sin wars and rebells , which expresseth an especial acting of its power . woful intanglements do poor creatures oftentimes meet withall upon this account . instead of that free inlarged communion with god that they aim at , the best that their souls arrive unto , is but to go away mourning for their folly , deadness and indisposition . in a word , there is no command of the law of grace that is known , liked of , and approved by the soul , but when it comes to be observed , this law of sin one way or other makes head and rebels against it . and this is the first way of its fighting . secondly , it doth not only rebel and resist , but it assaults the soul ; it sets upon the law of the mind and grace , which is the second part of its warring , 1 pet. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war against the soul. jam. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war in your members . peter shews what they oppose and fight against , namely the soul , and the law of grace therein ; james , what they fight with , or by , namely the members , or the corruption that is in our mortal bodies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to rebel against a superiour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to assault or war for superiority . it takes the part of an assailant as well as of a resister . it makes attempts for rule and sovereignty , as well as opposeth the rule of grace . now all war and fighting hath somewhat of violence in it , and there is therefore some violence in that acting of sin , which the scripture calls fighting and warring . and this assailing efficacy of sin , as distinguished from its rebelling before treated of , consists in these things that ensue . first , all its positive actings in stirring up unto sin , belong to this head . oftentimes by the vanity of the mind , or the sensuality of the affections , the folly of the imaginations , it sets upon the soul then , when the law of grace is not actually putting it on duty , so that therein it doth not rebel but assault . hence the apostle cries out , rom. 7. 24. who shall deliver me from it , who shall rescue● me out of its hand , as the word signifies . when we pursue an enemy , and he resists us , we do not cry out , who shall deliver us , for we are the assailants ; but , who shall rescue me , is the cry of one● who is set upon by an enemy . so it is here , a man is assaulted by his own lusts , as james speaks . by the way side , in his employment , under a duty , sin sets upon the soul with vain imaginations , foolish desires , and would willingly employ the soul to make provision for its satisfaction ; which the apostle cautions us against , rom. 13. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not accomplish the providence or projection of the flesh , for its own satisfaction . secondly , its importunity and urgency seems to be noted in this expression of its warring . enemies● in war are restless , pressing and importunate . so is the law of sin . doth it set upon the soul ? cast off its motions , it returns again ; rebuke them by the power of grace , they withdraw for a while , and return again . set before them the cross of christ , they do as those that came to take him , at sight of him they went backwards , and fell unto the ground , but they arose again and laid hands on him . sin gives places for a season , but returns and presseth on the soul again . mind it of the love of god in christ , though it be stricken , yet it gives not over . present hell-fire unto it , it rusheth into the midst of those flames . reproach it with its ●olly and madness , it knows no shame , but presseth on still . let the thoughts of the mind strive to flie from it , it follows as on the wings of the wind . and by this importunity it wearies and warrs out ●he soul , and if the great remedy , rom 8. 13. come not timely , it prevails to a conquest . there is no●hing more marvellous nor dreadful in the work●ng of sin , than this of its importunity . the soul knows not what to make of it ; it dislikes , ab●ors , abominates the evil it tends unto , it despiseth the thoughts of it , hates them as hell , and yet is by ●t self imposed on with them , as if it were another person , an express enemy got within him . all this the apostle discovers , rom. 7. 15 , 17. the things that i do i hate ; it is not of outward actions , but the inward risings of the mind that he ●reats . i hate them , saith he , i abominate them . but why then will he have any thing more to do with them ? if he hate them , and abhor himself for them , let them alone , have no more to do with them , and so end the matter . alas , saith he , verse 17. it is no more i that do it , but sin that dwelleth in me . i have one within me that is my enemy , that with endless restless importunity puts these things upon me , even the things that i hate and abominate ; i cannot be rid of them , i am weary of my self , i cannot flie from them ; o wretched man that i am , who shall deliver me ? i do not say that this is the ordinary condition of believers , but thus it is often , when this law of sin riseth up to war and fighting . it is not thus with them in respect of particular sins , this or that sin , outward sins , sins of life or conversation ; but yet in respect of vanity of mind , inward and spiritual distempers , it is often so . some i know pretend to great perfection , but i am resolved to believe the apostle before them all and every one . thirdly , it carryes on its war , by entangling of the affections and drawing them into a combination against the mind . let grace be enthroned in the mind and judgement , yet if the law of sin layes hold upon , and entangles the affections , or any of them , it hath gotten a fort from whence it continually assaults the soul. hence the great duty of mortification is chiefly directed to take place upon the affections , col. 3. 5. mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , concupiscence and covetousness which is idolatry . the members that are upon the earth , are our affections . for in the outward part of the body , sin is not seated : in particular , not covetousness which is there enumerated to be mortified amongst our members that are on the earth . yea , after grace hath taken possession of the soul , the affections do become the principal seat of the remainders of sin . and therefore paul saith , that this law is in our membres , rom. 7. 23. and james , that it wars in our members , chap. 4. 1. that is , our affections . and there is no estimate to be taken of the work of mortification aright , but by the affections . we may every day see persons of very eminent light , that yet visibly have unmortified hearts and conversations . their affections have not been crucified with christ. now then when this law of sin can possess any affection whatever it be , love , delight , fear , it will make from it , and by it , fearful assaults upon the soul. for instance , hath it got the love of any one entangled with the world , or the things of it , the lust of the flesh , the lust of the eyes , or the pride of life : how will it take advantage on every occasion , to break in upon the soul ? it shall do nothing , attempt nothing , be in no place , or company , perform no duty , private or publick , but sin will have one blow or other at it ; it will be one way or other soliciting for it self . this is the summ of what we shall offer unto this acting of the law of sin in a way of fighting and warring against our souls , which is so often mentioned in the scripture . and a due consideration of it is of no small advantage unto us , especially to bring us unto self-abasement , to teach us to walk humbly and mournfully before god. there are two things that are suited to humble the souls of men . and they are , first , a due consideration of god , and then of themselves . of god in his greatness , glory , holiness , power , majesty and authority ; of our selves in our mean , abject , and sinful condition . now of all things in our condition , there is nothing so suited unto this end and purpose , as that which lyes before us ; namely , the vile remainders of enmity against god which are yet in our hearts and natures . and it is no small evidence of a gracious soul , when it is willing to search it self in this matter , and to be helped therein from a word of truth . when it is willing that the word should dive into the secret parts of the heart , and rip open what ever of evil and corruption lyes therein . the prophet sayes of ephraim , hos. 10. 11. he loved to tread out the corn ; he loved to work when he might eat , to have alwayes the corn before him ; but god sayes he , would cause him to plough ; a labour no less needful , though at present not so delightful . most men love to hear of the doctrine of grace , of the pardon of sin , of free love , and suppose they find food therein ; however it is evident that they grow and thrive in the life and notion of them . but to be breaking up the fallow ground of their hearts , to be enquiring after the weeds and briars that grow in them , they delight not so much . though this be no less necessary than the other . this path is not so beaten as that of grace , nor so trod in , though it be the only way to come to a true knowledge of grace it self . it may be some who are wise and grown in other truths , may yet be so little skilled in searching their own hearts , that they may be slow in the perception and understanding of these things . but this sloth and neglect is to be shaken off , if we have any regard unto our own souls . it is more than probable , that many a false hypocrite who have deceived themselves as well as others , because they thought the doctrine of the gospel pleased them , and therefore supposed they believed it , might be delivered from their soul ruining deceits , if they would diligently apply themselves unto this search of their won hearts . or would other professor● walk with so much boldness and security as some do , if they considered a right what a deadly watchful enemy they continually carry about with them and in them ; would they so much indulge as they do to carnal joyes , and pleasures , or pursue their perishing affairs with so much delight and greediness as they do ? it were to be wished , that we would all apply our hearts more to this work , even to come to a true understanding of the nature , power and subtilty of this our adversary , that our souls may be humbled ; and that , first , in walking with god ; his delight is with the humble and contrite ones , those that tremble at his word , the mourners in sion , and such are we only , when we have a due sense of our own vile condition . this will beget reverence of god , sense of our distance from him , admiration of his grace and condescension , a due valuation of mercy , far above those light verbal aiery attainments that some have boasted of . secondly , in walking with others , it layes in provision to prevent those great evils of judging , spiritual unmercifulness , harsh censuring , which i have observed to have been pretended by many , who at the same time , as afterwards hath appeared , have been guilty of greater or worser crimes , than those which they have raved against in others . this , i say , will lead us to meekness , compassion , readiness to forgive , to pass by offences , even when we shall consider what is our state , as the apostle plainly declares , gal. 6. 1. the man that understands the evil of hi sownheart , how vile it is , is the only useful , fruitful and solidly believing and obedient person . others are fit only to delude themselves , to disquiet families , churches , and all relations whatever . let us then consider our hearts wisely , and then go and see if we can be proud of our gifts , our graces , our valuation and esteem amongst professors , our enjoyments . let us go then and judge , condemn , reproach others that have been tempted ; we shall find a great inconsistency in these things . and many things of the like nature might be here added upon the consideration of this woful effect of ▪ indwelling-sin . the way of opposing and defeating its design herein shall be afterwards considered . chap. vii . the captivating power of indwelling-sin , wherein it consisteth . the prevalency of sin , when from it self , when from temptation . the rage and madness that is in sin. the third thing assigned unto this law of sin in its opposition unto god , and the law of his grace , is , that it leads the soul captive , rom. 7. 23. i find a law leading me captive , ( captivating me ) unto the law of sin. and this is the utmost height which the apostle in that place carries the opposition and warring of the remainders of indwelling-sin unto ; closing the consideration of it with a complaint of the state and condition of believers thereby ; and an earnest prayer for deliverance from it , ver . 24. o wretched man that i am , who shall deliver me from this body of death . what is contained in this expression , and intended by it , shall be declared in the ensuing observations . first , it is not directly the power and actings of the law of sin that are here expressed , but its success in and upon its actings . but success is the greatest evidence of power , and leading captive in war is the height of success . none can aime at greater success , than to lead their enemies captive . and it is a peculiar expression in the scripture of great success . so the lord christ on his victory over satan , is said to lead captivity captive , ephes. 4. 8. that is , to conquer him , who had conquered and prevailed upon others . and this he did when by death he destroyed him that had the power of death , that is the devil , heb. 2. 14. here then a great prevalency and power of sin in its warring against the soul is discovered . it so wars , as to lead captive ; which had it not great power , it could not do , especially against that resistance of the soul which is included in this expression . secondly , it is said , that it leads the soul captive unto the law of sin. not to this or that sin , particular sin , actual sin , but to the law of sin. god for the most part ordereth things so , and gives out such supplies of grace unto believers , as that they shall not be made a prey unto this or that particular sin , that it should prevail in them , and compel them to serve it in the lusts thereof , that it should have dominion over them , that they should be captives and slaves unto it . this is that which david prayes so earnestly against , psalm . 19. 12 , 13. cleanse thou me from secret faults , keep back thy servant also from presumptuous sins , let them not have dominion over me , then shall i be upright . he supposeth the continuance of the law of sin in him , ver . 12. which will bring forth errors of life , and secret sins against which he findeth relief in pardoning and cleansing mercy which he prayes for . this saith he will be my condition . but for sins of pride and boldness , such all sins are , that get dominion in a man , that make a captive of a man , the lord restrain thy servant from them . for what sin soever gets such power in a man , be it in its own nature small or great , it becomes in him in whom it is , a sin of boldness , pride , and presumption . for these things are not reckoned from the nature or kind of the sin , but from its prevalency and customariness , wherein its pride , boldness ▪ and contempt● of god doth consist . to the same purpose , if i mistake not , prayes jabez , 1 chron. 4. 10. o that thou wouldst bless me indeed and enlarge my coast , and that thine hand may be with me , and that thou wouldst keep me from evil , that it may not grieve me . the holy man took occasion from his own name to pray against sin that that might not be a grief and sorrow to him by its power and prevalency . i confess sometimes it may come to this with a believer , that for a season he may be lead captive by some particular sin . it may have so much prevalency in him , as to have power over him . so it seems to have been with david when he lay so long in his sin without repentance . and was plainly so with those in isa. 57. 17 , 18. for the iniquity of his covetousness was i wroth , and smote him , i hid me , and was wroth , and he went on frowardly in the way of his heart ; i have seen his wayes , and will heal him . they continued under the power of their covetousness : so that no dealings of god with them , for so long a time could reclaim them . but for the most part when any lust or sin doth so prevail , it is from the advantage and fartherance that it hath got by some powerful temptation of satan . he hath poysoned it , enflamed it , and entangled the soul. so the apostle speaking of such as through sin were fallen off from their holiness sayes , they were in the snare of the devil , being taken captive by him at his will , 2 tim. 2. 26. though it were their own lust , that they served , yet they were brought into bondage thereunto , by being entangled in some snare of satan . and thence they are said to be taken alive , as a poor beast in a toyle . and here , by the way we may a little enquire whether the prevailing power of a particular sin in any , be from it self , or from the influence of temptation upon it , concerning which at present take only these two observations . first , much of the prevalency of sin upon the soul is certainly from satan , when the perplexing and captivating sin hath no peculiar footing , nor advantage in the nature , constitution , or condition of the sinner . when any lust grows high and prevailing more than others upon its own account , it is from the peculiar advantage that it hath in the natural constitution , or the station or condition of the person in the world . for otherwise the law of sin gives an equal propensity unto all evil , an equal vigour unto every lust . when therefore it cannot be discerned , that the captivating sin is peculiary fixed in the nature of the sinner , or is advantaged from his education or employment in the world , the prevalency of it is peculiary from satan . he hath got to the root of it , and hath given it poyson and strength . yea , perhaps sometimes that which may seem to the soul to be the corrupt lusting of the heart , is nothing but satans imposing his suggestions on the imagination . if then a man find an importunate rage from any corruption , that is not evidently seated in his nature : let him as the papists say , cross himself , or fly by faith to the cross of christ , for the devil is nigh at hand . secondly , when a lust is prevalent unto captivity where it brings in no advantage to the flesh , it is from satan . all that the law of sin doth of it self , is to serve the providence of the flesh , rom. 13. 14. and it must bring in unto it somewhat of the profits and pleasures that are its object . now if the prevailing sin do not so act it self , if it be more spiritual and inward , it is much from satan by the imagination , more than the corruption of the heart it self . but this by the way . i say then , that the apostle treats not here , of our being captivated unto this or that sin , but unto the law of sin. that is , we are compelled to bear its presence and burden whether we will or no. sometimes the soul thinks or hopes that it may through grace be utterly freed from this troublesome inmate . upon some sweet enjoyment of god , some full supply of grace , some return from wandering , some deep affliction , some through humiliation , the poor soul begins to hope that it shall now be freed from the law of sin. but after a while it perceives that it is quite otherwise . sin acts again , makes good it s old station , and the soul finds that whether it will or no , it must bear its yoke . this makes it sigh and cry out for deliverance . thirdly , this leading captive argues a prevalency against the renitency or contrary actings of the will. this is intimated plainly in this expression ; namely , that the will opposeth , and makes head as it were against the working of sin . this the apostle declares in those expressions which he uses , ver . 15 , 19 , 20. and herein consists the lusting of the spirit against the flesh , gal. 5. 17. that is , the contending of grace to expell and subdue it . the spiritual habits of grace that are in the will , do so resist and act against it . and the excitation of those habits by the spirit are directed to the same purpose . this leading captive , is contrary i say , to the inclinations and actings of the renewed will. no man is made a captive but against his will. captivity is misery and trouble , and no man willingly puts himself into trouble . men chuse it in its causes , and in the wayes and means leading unto it , but not in it self . so the prophe● informs us , hos. 5. 11. ephraim was not willingly oppressed and broken in judgement ; that was his misery and trouble ; but he willingly walked after the commandement of the idolatrous kings which brought him thereunto . whatever consent then the soul may give unto sin , which is the means of this captivity , it gives none to the captivity it self ; that is against the will wholly . hence these things ensue . first , that the power of sin is great , which is that which we are in the demonstration of ; and this appears in its prevalency unto captivity ; against the actings and contendings of the will for liberty from it . had it no opposition made unto it , or were its adversary , weak , negligent , slothful , it were no great evidence of its power , that it made captives . but its prevailing against diligence , activity , watchfulness , the constant renitency of the will , this evinceth its efficacy . secondly , this leading captive intimates manifold particular successes . had it not success in particular it could not be said at all to lead captive . rebell it might , assail it might , but it cannot be said to lead captive without some successes . and there are several degrees of the success of the law of sin in the soul. sometimes it carries the person unto outward actual sin which is its utmost aim . sometimes it obtaineth the consent of the will , but is cast out by grace , and proceeds no farther . sometimes it wearies and entangles the soul , that it turns aside as it were , and leaves contending which is a success also . one or more , or all of these must be , where captivity takes place . such a kind of course doth the apostle ascribe unto cove●ousness , 1 tim. 6. 9. thirdly , this leading captive manifests this condition to be miserable and wretched . to be thus yoked and dealt withall against the judgment of the mind , the choice and consent of the will , its utmost strivings and contendings , how sad is it ? when the neck is sore and tender with former pressures , to be compell'd to bear the yoke again , this pierces , this grieves , this even breaks the heart . when the soul is principled by grace unto a loathing of sin , of every evil way , to an hatred of the least discrepancy between it self and the holy will of god , then to be imposed on by this law of sin , with all that enmity and folly , that deadness and filth , wherewith it is attended : what more dreadful condition ? all captivity is dreadful in its own nature ; the greatest aggravation of it is from the condition of the tyrant unto whom any one is captivated . now what can be worse than this law of sin ? hence the apostle having once mentioned this captivity , cries out as one quite weary and ready to faint , ver . 24. fourthly , this condition is peculiar to believers . unregenerate men are not said to be led captive to the law of sin . they may indeed be led captive unto this or that particular sin or corruption , that is , they may be forced to serve it against the power of their convictions . they are convinced of the evil of it , an adulterer of his uncleanness , a drunkard of his abomination , and make some resolutions , it may be , against it . but their lust is too hard for them , they cannot cease to sin , and so are made captives or slaves to this or that particular sin . but they cannot be said to be led captive to the law of sin , and that because they are willingly subject thereunto . it hath , as it were , a rightful dominion over them , and they oppose it not , but only when it hath irruptions to the disturbance of their consciences . and then the opposition they make unto it is not from their wills , but is the mee● acting of an affrighted conscience , and a convinced mind . they regard not the nature of sin , but its guilt and consequences . but to be brought into captivity , is that which befalls a man against his will. which is all that shall be spoken unto this degree of the actings of the power of sin , manifesting it self in its success . the fourth and last degree of the opposition made by the law of sin to god , and the law of his will and grace , is in its rage and madness . there is madness in its nature , eccles. 9. 3. the heart of the sons of men is full of evil , and madness is in their heart . the evil that the heart of man is full of by nature , is that indwelling-sin whereof we speak . and this is so in their heart , that it riseth up unto madness . the holy ghost expresseth this rage of sin by a fit similitude which he useth in sundry places , as jer. 2. 24. hos. 8. 9. it maketh men as a wild ass ; she traverseth her ways , and ●●●●●eth up the wind , and runneth whither her mind or lust leads her . and he saith of idolaters enraged with their lusts , that they are mad upon their idols , jer. 5. 38. we may a little consider what lies in this madness and rage of sin , and how it riseth up thereunto . ●●rst , for the nature of it , it seems to consist in a violent , heady , per●inacious pressing unto evil or sin . violence , importunity and pertinacy are in it . it is the tearing and torturing of the soul by any sin to force its consent , and to obtain satisfaction . it riseth up in the heart , is denied by the law of grace , and rebuked ; it returns and exerts its poison again ; the soul is startled , casts it of ; it returns again with new violence and importunity , the soul cries out for help and deliverance , looks round about to all springs of gospel grace and relief , trembles at the furious assaults of sin , and casts it self into the arms of christ for deliverance . and if it be not table to take that course , it is foiled and hurried up and down through the mire and filth of foolish imaginations , corrupt and noisome lusts , which rend and tear it , as if they would devour its whole spiritual life and power . see 1 tim. 6. 9 , 10. 2 pet. 2. 14. it was not much otherwise with them whom we instanced in before , isa. 57. 17. they had an inflamed inraged lust working in them ; even covetousness , or the love of this world , by which , as the apostle speaks , men pierce themselves through with many sorrows . god is angry with them , and discovereth his wrath by all the ways and means that it was possible for them to be made sensible thereof . he was wroth and smo●e them ; but though it may be this staggered them a little , yet they went on . he is angry , and hides himself from them , deserts them as to his gracious assisting comforting presence . doth this work the effect ? no they go on frowardly still , as men mad on their covetousness . nothing can put a stop to their raging lusts . this is plain madness and fury . we need not seek far for instances , we see men mad on their lusts every day : and which is the worst kind● of madness , their lusts do not rage so much in them , as they rage in the pursuit of them . are those greedy pursuits of things in the world , which we see some men engaged in , though they have other pretences , indeed an● thing else but plain madness in the pursuit of their lusts ? god who searcheth the hearts of men , knows , that the most of things that are done with other pretences in the world , are nothing but the actings of men mad● and furious in the pursuit of their lusts . secondly , that sin ariseth not unto this height ordinarily , but when it hath got a double advantage . first , that it be provoked , enraged and h●eightned by some great temptation . though it be a● poison in it self , yet being inbred in nature , it grows not violently outragious without the contribution of some new poison of sathan unto it in a suitable t●mptation . it was the advantage that sathan got against david , by a suitable temptation that raised his lusts to that rage and madness , which it went forth unto in the business of bathsheba and vriah . though sin be always a fire in the bones , yet it flames not , unless sathan come with his bellows to blow it up . and let any one in whom the law of sin ●riseth to this height of rage , seriously consider , and he may find out where the devil stands and puts in the business . secondly , it must be advantaged by some former entertainment and prevalency . sin grows not to this height at its first assault . had it not been suffered to make its entrance , had there not been some yielding in the soul , this had not come about ▪ the great wisdom and security of the soul in dealing with in-dwelling sin , is to put a violent stop unto its beginnings , its first motions and actings . venture all on the first attempt . die rather than yield one step unto it . if through the deceit of sin , or the negligence of the soul , or its carnal confidence , to give bounds to lusts actings at other seasons , it makes any entrance into the soul , and finds any entertainment , it gets strength and power , and insensibly ariseth to the frame under consideration . thou hadst never had the experience of the fury of sin , if thou hadst not been content with some of its dalliances . hadst thou not brought up this servant , this slave delicately , it would not have now presumed beyond a son . now when the law of sin in any particular hath got this double advantage , the furtherance of a vigorous temptation , and some prevalency formerly obtained , whereby it is let into the strengths of the soul , it often riseth up to this frame whereof we speak . thirdly , we may see what accompanies this rage and madness , what are the properties of it , and what effects it produceth . first , there is in it the casting off , for a time at least , of the yoke , rule and government of the spirit and law of grace . where grace hath the dominion , it will never utterly be expell'd from its throne , it will still keep its right and sovereignty . but its influences may for a season be intercepted , and its government be suspended by the power of sin . can we think that the law of grace had any actual influence of rule on the heart of david , when upon the provocation received from nabal , he was so hurried with the desire of self-revenge , that he cryed , gird on your swords , to his companions , and resolved not to leave alive one man of his whole houshold , 1 sam. 25 34. or that asa was in any better frame , when he smote the prophet , and put him in prison , that spake unto him in the name of the lord. sin in this case is like an untamed horse , which having first cast off his rider , runs away with fierceness and rage . it first casts off a present sense of the yoke of christ , and the law of his grace , and then hurries the soul at its pleasure . let us a little consider how this is done . the seat and residence of grace is in the whole soul ; it is in the inner man , it is in the mind , the will , and the affections ; for the whole soul is renewed by it unto the image of god , ephes. 4. 23 , 24. and the whole man is a new creature , 2 cor. 5. 17. and in all these doth it exert its power and efficacy ; its rule or dominion is the pursuit of its effectual working in all the faculties of the soul , as they are one united principle of moral and spiritual operations . so then , the interrupting of its exercise , of its rule and power by the law of sin ▪ must consist in its contrary acting in and upon the faculties and affections of the soul , whereon , and by which grace should exert its power and efficacy . and this it doth . it darkens the mind , partly through innumerable vain prejudices , and false reasonings , as we shall see when we come to consider its deceitfulness ; and partly through the steaming of the affections , heated with the noisome lusts that have laid hold on them . hence that saving light that is in the mind is clouded and stifled , that it cannot put forth its transforming power to change the soul into the likeness of christ discovered unto it , which is its proper work , rom. 12. 2. the habitual inclination of the will to obedience , which is the next way of the working of the law of grace , is first weakned , then cast aside , and rendered useless by the continual solicitations of sin and temptation ; so that the will first lets go its hold , and disputes whether it shall yield or no ; and at last gives up it self to its adversary ; and for the affections commonly the beginning of this evil is in them . they cross one another , and torture the soul with their impetuous violence . by this way is the rule of the law of grace intercepted by the law of sin , even by imposing upon it in the whole seat of its government . when this is done , it is sad work that sin will make in the soul. the apostle warns believers to take heed hereof , rom. 6. 12. let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof . look to it that it get not the dominion , that it usurp not rule , no not for a moment . it will labour to intrude it self into the throne , watch against it , or a woful state and condition lyes at the door . this then accompanies this rage and madness of the law of sin. it casts off during its prevalency the rule of the law of grace wholly . it speaks in the soul , but is not heard , it commands the contrary , but is not obeyed . it cryes out , do not this abominable thing which the lord hateth , but is not regarded ; that is , not so far as to be able to put a present stop to the rage of sin , and to recover its own rule , which god in his own time restores to it by the power of his spirit dwelling in us . secondly , madness or rage are accompanied with fearlesness and contempt of danger . it takes away the power of consideration , and all that influence that it ought to have upon the soul. hence sinners that are wholly under the power of this rage , are said , to run upon god and the thick bosses of his buckler , job 16. 21. that wherein he is armed for their utter ruine . they despise the utmost that he can do to them , being secretly resolved to accomplish their lusts though it cost them their souls . some few considerations will farther clear this unto us . first , ofttimes when the soul is broken loose from the power of renewing grace , god deals with it to keep it within bounds by preventing grace . so the lord declares that he will deal with israel , h●s . 2. 6. seeing ●hou hast rejected me , i will take another course with thee . i will lay obstacles before thee that thou shalt not be able to pass on whither the fury of thy lusts would drive thee . he will propose that to them from without , that shall obstruct them in their progress . secondly , these hinderances that god laves in the way of sinners , as shall be afterwards at large declared ; are of two sorts . first , rational considerations taken from the consequence of the sin and evil that the soul is solicited unto , and perplexed withal . such are the fear of death , judgement , and hell , falling into the hands of the living god , who is a consuming fire . whilest a man is under the power of the law of the spirit of life , the love of christ constraineth him , 2 cor. 5. 14. the principle of his doing good and abstaining from evil , is faith working by love , accompanied with a following of christ because of the sweet ●avour of his name . but now when this blessed 〈◊〉 yoke is for a season cast off , so as was manifested before , god sets an hedge of terrour before the soul , minds it of death and judgement to come , flashes the flames of hell fire in the face , fills the soul with consideration of all the evil consequence of sin to deter it from its purpose . to this end doth he make use of all threatnings recorded in the law and gospel . to this head also may be referred all the considerations that may be taken from things temporal , as shame , reproach , scandal , punishments , and the like . by the consideration of these things , i say , doth god set an hedge before them . secondly , providential dispensations are used by the lord to the same purpose , and these are of two sorts ; first , such as are suited to work upon the soul , and to cause it to desist and give over in its lustings and pursuit of sin . such are afflictions and mercies , isa. 57. 17. i was wroth and i smote them , i testified my dislike of their wayes by afflictions ; so hos. 2. 9 , 11 , 12. god chastens men with pains on their bodies , saith he , in job , to turn them from their purpose , and to hide sin from them , job 33. 17 , 19. and other wayes he hath to come to them and touch them , as in their names , relations , estates and desirable things . or else he heaps mercies on them that they may consider whom they are rebelling against . it may be signal distinguishing mercies are made their portion for many dayes . secondly , such as actually hinder the soul from pursuing sin , though it be resolved so to do . the various wayes whereby god doth this , we must afterwards consider . these are the wayes i say , whereby the soul is dealt withal , after the law of indwelling-sin hath cast off for a season the influencing power of the law of grace . but now when lust rises up to rage or madness , it will also contemn all these , even the rod and him that hath appointed it . it will rush on shame , reproaches , wrath , and whatever may befall it . that is , though they be presented unto it , it will venture upon them all . rage and madness is fearless . and this it doth two wayes . first , it possess●th the mind , that it suffers not the consideration of these things to dwell upon it , but renders the thoughts of them slight and evanid . or if the mind do force it self to a contemplation of them , yet it interposeth between it and the affections , that they shall not be influenced by it in any proportion to what is required . the soul in such a condition will be able to take such things into contemplation , and not at all to be moved by them . and where they do prevail for a season , yet they are insensibly wrought off from the heart again . secondly , by secret stubborn resolves to venture all upon the way wherein it is . and this is the second branch of this evidence of the power of sin , taken from the opposition that it makes to the law of grace , as it were by the way of force , strength and violence ; the consideration of its deceit doth now follow . chap. viii . indwelling-sin proved powerful from its deceit . proved to be deceitful . the general nature of deceit . jam. 1. 14. opened . how the mind is drawn off from its duty by the deceitfulness of sin. the principal duties of the mind in our obedience . the wayes and means whereby it is turned from it . the second part of the evidence of the power of sin from its manner of operation , is taken from its deceitfulness . it adds in its working , deceit unto power . the efficacy of that must needs be great , and is carefully to be watched against , by all such as value their souls , where power and deceit are combined , especially advantaged and assisted by all the wayes and means before insisted on . before we come to shew wherein the nature of this deceitfulness of sin doth consist , and how it prevaileth thereby , some testimonies shall be briefly given in unto the thing it self , and some light into the general nature of it . that sin , indwelling-sin , is deceitful , we have the express testimony of the holy ghost , as heb. 3. 13. take heed that ye be not hardened by the deceitfulness of sin . deceitful it is , take heed of it , watch against it , or it will produce its utmost effect in hardening of the heart against god. it is on the account of sin , that the heart is said to be deceitful above all things , jer. 17. 9. take a man in other things , and as job speaks , though he would be wise and crafty , he is like the wild asses colt , job 11. 12. a poor , vain , empty , nothing . but consider his heart on the account of this law of sin , it is crafty and deceitful above all things , they are wise to do evil , saith the prophet , but to do good they know not , jer. 4. 22. to the same purpose speaks the apostle , ephes. 4. 2. the old man is corrupt according to deceitful lusts . every lust , which is a branch of this law of sin , is deceitful ; and where there is poyson in every stream , the fountain must needs be corrupt . no particular lust hath any deceit in it , but what is communicated unto it from this fountain of all actual lust , this law of sin. and ( 2 thess. 2. 10. ) the coming of the man of sin , is said to be in and with the deceivableness of unrightcousness . unrighteousness is a thing generally decryed and evil spoken of amongst men , so that it is not easie to conceive how any man should prevail himself of a reputation thereby . but there is a deceivableness in it , whereby the minds of men are turned aside from a due consideration of it ; as we shall manifest afterwards . and thus the account which the apostle gives concerning those who are under the power of sin is , that they are deceived , titus 3. 3. and the life of evil men , is nothing but deceiving and being deceived , 2 tim. 3. 13. so that we have sufficient testimony given unto this qualification of the enemy with whom we have to deal ; he is deceitful , which consideration of all things puts the mind of man to a loss in dealing with an adversary . he knows he can have no security against one that is deceitful , but in standing upon his own guard and defence all his dayes . farther to manifest the strength and advantage that sin hath by its deceit , we may observe that the scripture places it for the most part as the head and spring of every sin , even as though there were no sin followed after , but where deceit went before . so 1 tim. 2. 13 , 14. the reason the apostle gives why adam though he was first formed , was not first in the transgression , is because he was not first deceived . the woman though made last , yet being first deceived , was first in the sin . even that first sin began in deceit , and until the mind was deceived , the soul was safe . eve therefore did truly express the matter , gen. 3. 13. though she did it not to a good end ; the serpent beguiled me , saith she , and i did eat . she thought to extenuate her own crime , by charging the serpent . and this was a new fruit of the sin she had cast her self into . but the matter of fact was true , she was beguiled before she eat ; deceit went before the transgression . and the apostle shews that sin and satan still take the same c●urse , 2 cor. 11. 3. there is saith he , the same way of working towards actual sin , as was of old ; beguiling , deceiving goes before , and sin that is the actual accomplishment of it followeth after . hence all the great works that the devil doth in the world , to stir men up to an opposition unto the lord jesus christ and his kingdom , he doth them by deceit , rev. 12. 9. the devil who deceiveth the whole world . it were utterly impossible men should be prevailed on to abide in his service , acting his designs to their eternal , and sometimes their temporal ruine , were they not exceedingly deceived . see also chap. 20. 10. hence are those manifold cautions that are given us to take heed , that we be not deceived , if we would take heed that we do not sin . see eph. 5. 6. 1 cor. 6. 9. 1 cor. 15. 33. gal. 6. 7. luke 21. 8. from all which testimonies we may learn the influence that deceit hath into sin , and consequently the advantage that the law of sin hath to put forth its power by its deceitfulness . where it prevails to deceive , it fails not to bring forth its fruit . the ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it . deceit properly affects the mind ; it is the mind that is deceived . when sin attempts any other way of entrance into the soul , as by the affections , the mind retaining its right and soveraignty , is able to give check and controul unto it . but where the mind is tainted , the prevalency must be great . for the mind or understanding is the leading faculty of the soul , and what that fixes on , the will and affections rush after , being capable of no consideration but what that presents unto them . hence it is , that though the entanglement of the affections unto sin be oft-times most troublesome , yet the deceit of the mind is alwayes most dangerous ; and that because of the place that it possesseth in the soul , as unto all its operations . it s office is to guide , direct , choose and lead ; and if the light that is in us be darkness , how great is that darkness . and this will farther appear , if we consider the nature of deceit in general . it consists in presenting unto the soul , or mind , things otherwise than they are , either in their nature , causes , effects , or present respect unto the soul. this is the general nature of deceit , and it prevails many wayes . it hides what ought to be seen and considered , conceals circumstances and consequences , presents what is not , or things as they are not , as we shall afterwards manifest in particular . it was shewed before , that satan beguiled and deceived our first parents ; that term the holy ghost gives unto his temptation and seduction . and how he did deceive them the scripture relates , gen. 3. 4 , 5. he did it by representing things otherwise than they were . the fruit was desirable , that was apparent unto the eye . hence satan takes advantage secretly to insinuate , that it was meerly an abridgement of their happiness , that god aimed at in forbidding them to eat of it . that it was for a tryal of their obedience ▪ that certain though not immediate 〈◊〉 would ensue upon the eating of it , he hides from ●●●m ; only he proposeth the present advantage of knowledge , and so presents the whole case quite otherwise unto them , than indeed it was . this is the ●●●re of deceit ; it is a representation of a matter under disguises , hiding that which is undesirable , proposing that which indeed is not in it , that the mind may make a false judgment of it . so jacob deceived isaac by his brothers raiment , and the skins on his hands and neck . again , deceit hath advantage by that way of management which is inseparable from it . it is always carried on by degrees , by little and little , that the whole of the design and aim in hand be not at once discovered . so dealt satan in that great deceit before-mentioned ; he proceeds in it by steps and degrees . first , he takes off an objection , and tells them they shall not die ; then proposeth the good of knowledge to them , and their being like to god thereby . to hide and conceal ends , to proceed by steps and degrees , to make use of what is obtained , and thence to press on to farther effects , is the true nature of deceit . steven tells us , that the king of egypt dealt subtilly or deceitfully with their kindred , acts 7. 19. how he did it we may see , exod. 1. he did not at first fall to killing and slaying of them , but says , vers . 10. come , let us deal wisely ; beginning to oppress them . this brings forth their bondage , ver . 11. having got this ground to make them slaves , he proceeds to destroy their children , ver . 16. he fell not on them all at once , but by degrees . and this may suffice to shew in general , that sin is deceitful , and the advantages that it hath thereby . for the way , and manner , and progress of sin in working by deceit , we have it fully expressed , james 1. 14 , 15. every man is tempted when he is drawn away of his own lust and enticed , then when lust hath conceived it bringeth forth sin , and sin when it is finished bringeth forth death . this place declaring the whole of what we aim at in this matter , must be particularly insisted on . in the foregoing verse , the apostle manifests that men are willing to drive the old trade , which our first parents at the entrance of sin set up withall , namely of excusing themselves in their sins , and casting the occasion and blame of them on others . it is not , say they , from themselves , their own nature and inclinations , their own designings , that they have committed such and such evils , but meerly from their temptations . and if they know not where to fix the evil of those temptations , they will lay them on god himself , rather than go without an excuse or extenuation of their guilt . this evil in the hearts of men the apostle rebuketh , verse 13. let no man say when he is tempted , i am tempted of god ; for god cannot be tempted of evil , neither tempteth he any man. and to shew the justness of this reproof in the words mentioned , he discovers the true causes of the rise and whole progress of sin , manifesting that the whole guilt of it lies upon the sinner , and that the whole punishment of it , if not graciously prevented , will be his lot also . we have therefore , as was said , in these words the whole progress of lust or indwelling-sin , by the way of subtilty , fraud and deceit , expressed and limited by the holy ghost . and from hence we shall manifest the particular ways and means whereby it puts forth its power and efficacy in the hearts of men by deceitfulness and subtilty ; and we may observe in the words , first , the utmost end aimed at in all the actings of sin , or the tendency of it in its own nature , and that is death : sin when it is finished bringeth forth death ; the everlasting death of the sinner : pretend what it will , this is the end it aims at and tends unto . hiding of ends and designs , is the principal property of deceit . this sin doth to the utmost ; other things innumerable it pleads , but not once declares that it aims at the death , the everlasting death of the soul. and a fixed apprehension of this end of every sin , is a blessed means to prevent its prevalency in its way of deceit or beguiling . secondly , the general way of its acting towards that end , is by temptation ; every man is tempted of his own lust . i purpose not to speak in general of the nature of temptations , it belongs not unto our present purpose , and besides i have done it elsewhere . it may suffice at present to observe , that the life of temptation lies in deceit . so that in the business of sin , to be effectually tempted , and to be beguiled or deceived , are the same . thus it was in the first temptation , it is every where called the serpents beguiling or deceiving , as was manifested before : the serpent beguiled eve , that is , prevailed by his temptations upon her . so that every man is tempted , that is , every man is beguiled or deceived by his own lust , or indwelling-sin , which we have often declared to be the same . the degrees whereby sin proceedeth in this work of tempting or deceiving , are five . for we shewed before , that this belongs unto the nature of deceit that it works by degrees , making its advantage by one step to gain another . the first of these consists in drawing off , or drawing away ; every man is tempted when he is drawn away of his own lust . the second is in enticing ; and is enticed . the third , in the conception of sin ; when lust hath conceived , when the heart is enticed , then lust conceives in it . the fourth is the bringing forth of sin in its actual accomplishment , when lust hath conceived it brings forth sin . in all which there is a secret allusion to an adulterous deviation from conjugal duties , and conceiving or bringing forth children of whoredom and fornication . the fifth is , the finishing of sin , the compleating of it , the filling up of the measure of it , whereby the end originally designed by lust is brought about : sin when it is finished bringeth forth death . as lust conceiving , naturally and necessarily bringeth forth sin , so sin finished , infallibly procureth eternal death . the first of these relates to the mind ; that is drawn off , or drawn away by the deceit of sin . the second unto the affections , they are enticed or intangled . the third to the will , wherein sin is conceived ; the consent of the will being the formal conception of actual sin . the fourth to the conversation , wherein sin is brought forth ; it exerts it self in the lives and courses of men . the fifth respects an obdurate course in sinning , that finisheth , consummates , and shuts up the whole work of sin , whereon ensues death or eternal ruine . i shall principally consider the three first , wherein the main stength of the deceit of sin doth lie , and that because in believers , whose state and condition is principally proposed to consideration , god is pleased , for the most part , graciously to prevent the fourth instance , or the bringing forth of actual sins in their conversations ; and the last alwaies and wholly , or their being obdurate in a course of sin to the finishing of it . what waies god in his grace and faithfulness makes use of to stifle the conceptions of sin in the womb , and to hinder its actual production in the lives of men , must afterwards be spoken unto . the first three instances then we shall insist upon fully , as those wherein the principal concernment of believers in this matter doth lie . the first thing which sin is said to do , working in a way of deceit , is to draw away , or to draw off ; whence a man is said to be drawn off , or drawn away and diverted , namely from attending unto that course of obedience and holiness , which , in opposition unto sin and the law thereof , he is bound with diligence to attend unto . now it is the mind that this effect of the deceit of sin is wrought upon . the mind or understanding , as we have shewed , is the guiding , conducting faculty of the soul ; it goes before in discerning , judging , and determining to make the way of moral actions fair and smooth to the will and affections . it is to the soul , what moses told his father-in-law that he might be to the people in the wilderness , as eyes to guide them , and keep them from wandering in that desolate place . it is the eye of the soul , without whose guidance the will and affections would perpetually wander in the wilderness of this world , according as any object , with an appearing present good , did offer or present it self unto them . the first thing therefore that sin aims at in its deceitful working , is to draw off and divert the mind from the discharge of its duty . there are two things which belong unto the duty of the mind , in that special office which it hath in and about the obedience which god requireth . first , to keep it self and the whole soul in such a frame and posture , as may render it ready unto all duties of obedience , and watchful against all inticements unto the conception of sin . secondly , in particular carefully to attend unto all particular actions , that they be performed as god requireth , for matter , manner , time and season , agreeable unto his will , as also for the obviating all particular tenders of sin in things forbidden . in these two things consists the whole duty of the mind of a believer . and from both of them doth indwelling-sin endeavour to divert it , and draw it off . the first of these is , the duty of the mind , in reference unto the general frame and course of the whole soul ; and hereof two things may be considered . first , that it is founded in a due constant consideration ; 1. of our selves , of sin and its vileness . 2. of god , of his grace and goodness . and both these doth sin labour to draw it off from . secondly , in attending to those duties which are suited to obviate the working of the law of sin , in an especial manner . first , it endeavours to draw it off from a due consideration , apprehension and sensibleness of its own vileness , and the danger wherewith it is attended . this in the first place we shall instance in . a due constant consideration of sin in its nature , in all its aggravating circumstances , in its end and tendency , especially as represented in the blood and cross of christ ought alwaies to abide with us . jer. 2. 19. know therefore and see , that it is an evil thing and a bitter , that thou hast for saken the lord thy god. every sin is a forsaking of the lord our god. if the heart know not , if it consider not , that it is an evil thing and a bitter , evil in it self , bitter in its effects , fruit and event , it will never be secured against it . besides , that frame of heart which is most accepted with god in any sinner , is the humble , contrite , self-abasing frame : isa. 57. 15. thus saith the high and losty one that inhabiteth eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit : to revive the spirit of the humble , to revive the spirit of the contrite ones . see also luk. 18. 13 , 14. this becomes a sinner , no garment sits so decently about him . be cloathed with humility , saith the apostle , 1 pet. 5. 5. it is that which becomes us , and it is the only safe frame . he that walketh humbly walketh safely . this is the design of peters advice , 1 epist. 1. 17. pass the time of your sojourning here in fear . after that he himself had miscarried by another frame of mind , he gives this advice to all believers ; it is not a bondage , servile fear , disquieting and perplexing the soul , but such a fear as may keep men constantly calling upon the father , with reference unto the final judgement , that they may be preserved from sin , whereof they were in so great danger , which he advises them unto . if ye call on the father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . this is the humble frame of soul ▪ and how is this obtained ? how is this preserved ? no otherwise but by a constant deep apprehension of the evil , vileness , and danger of sin . so was it wrought , so was it kept up in the approved publican : god be merciful , saith he , to me a sinner : sense of sin kept him humble , and humility made way for his access unto a testimony of the pardon of sin . and this is the great preservative through grace from sin , as we have an example in the instance of joseph , gen. 39. 9. upon the urgency of his great temptation , he recoils immediately into this frame of spirit ; how , saith he , can i do this thing , and sin against god ? a constant steady sense of the evil of sin , gives him such preservation , that he ventures liberty and life in opposition to it . to fear sin , is to fear the lord ; so the holy man tells us that they are the same , job 28. 28. the fear of the lord that is wisdom , and to depart from iniquity that is understanding . this therefore in the first place , in general , doth the law of sin put forth its deceit about , namely to draw the mind from this frame , which is the strongest fort of the souls defence and security . it labours to divert the mind from a due apprehension of the vileness , abomination , and danger of sin . it secretly and insensibly insinuates lessening , excusing , extenuating thoughts of it ; or it draws it off from pondering upon it , from being conversant about it in its thoughts so much as it ought , and formerly hath been . and if after the heart of a man hath through the word , spirit and grace of christ been made tender , soft , deeply sensible of sin , it becomes on any account , or by any means whatever to have less , sewer , slighter , or less affecting thoughts of it , or about it , the mind of that man is drawn away by the deceitfulness of sin . there are two wayes amongst others , whereby the law of sin endeavours deceitfully to draw off the mind from this duty , and frame ensuing thereon . first , it doth it by an horrible abuse of gospel-grace . there is in the gospel a remedy provided against the whole evil of sin , the filth , the guilt of it , with all its dangerous consequents . it is the doctrine of the deliverance of the souls of men from sin and death . a discovery of the gracious will of god towards sinners by jesus christ. what now is the genuine tendency of this doctrine , of this discovery of grace , and what ought we to use it and improve it unto ? this the apostle declares , tit. 2. 11 , 12. the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . this it teacheth , this we ought to learn of it , and by it . hence vniversal holiness is called a conversation that becometh the gospel , phil. 1. 27. it becomes it as that which is answerable unto its end , aim , and design , as that which it requires , and which it ought to be improved unto . and accordingly it doth produce this effect where the word of it is received and preserved in a saving light , rom. 12. 2. ephes. 4. 20 , 21 , 22 , 23 , 24. but herein doth the deceit of sin interpose it self . it separates between the doctrine of grace , and the use and end of it . it stayes upon its notions , and intercepts its influences in its proper application . from the doctrine of the assured pardon of sin , it insinuates a regardlesness of sin . god in christ makes the proposition , and satan and sin make the conclusion . for that the deceitfulness of sin is apt to plead unto a regardlesness of it from the grace of god whereby it is pardoned , the apostle declares in his reproof and detestation of such an insinuation , rom. 6. 1. what shall we say then , shall we continue in sin , that grace may abound ? god forbid . mens deceitful hearts , saith he , are apt to make that conclusion ; but far be it from us , that we should give any entertainment unto it . but yet that some have evidently improved that deceit unto their own eternal ruine , jude declares , ver . 4. vngodly men , turning the grace of god into lasciviousness . and we have had dreadful instances of it in the daies of temptation wherein we have lived . indeed in opposition unto this deceit lies much of the wisdom of faith , and power of gospel-grace . when the mind is fully possessed with , and cast habitually and firmly into the mould of the notion and doctrine of gospel-truth about the full and free forgiveness of all sins in the blood of christ , then to be able to keep the heart alwaies in a deep humbling sense of sin , abhorrency of it , and self-abasement for it , is a great effect of gospel-wisdom and grace . this is the tryal and touchstone of gospel light. if it keep the heart sensible of sin , humble , lowly , and broken on that account ; if it teach us to water a free pardon with tears , to detest forgiven sin , to watch diligently for the ruine of that , which we are yet assured , shall never ruine us , it is divine , from above , of the spirit of grace . if it secretly and insensibly make men loose and slight in their thoughts about sin , it is adulterate , selfish , false . if it will be all , answer all ends , it is nothing . hence it comes to pass , that sometimes we see men walking in a bondage-frame of spirit all their daies , low in their light , mean in their apprehensions of grace , so that it is hard to discern whether covenant in their principles they belong unto ; whether they are under the law , or under grace , yet walk with a more conscientious tenderness of sinning , than many who are advanced into higher degrees of light and knowledge than they . not that the saving light of the gospel , is not the only principle of saving holiness and obedience ; but that through the deceitfulness of sin it is variously abused to counteance the soul in manifold neglect of duties , and to draw off the mind from a due consideration of the nature , desert and danger of sin . and this is done several waies . first , the soul having frequent need of relief by gospel-grace against a sense of the guilt of sin , and accusation of the law , comes at length to make it a common and ordinary thing , and such as may be slightly performed . having found a good medicine for its wounds , and such as it hath had experience of its efficacy , it comes to apply it slightly , and rather skinneth over , than cureth its sores . a little less earnestness , a little less diligence serves every time , until the soul it may be begins to secure it self of pardom in course . and this tends directly to draw off the mind from its constant and universal watchfulness against sin . he whose light hath made his way of access plain for the obtaining of pardon , if he be not very watchful , he is far more apt to become overly , formal , and careless in his work , than he who by reason of mists and darkness , beats about to find his way aright to the throne of grace . as a man that hath often travelled a road passed on without regard or enquiry ; but he who is a stranger unto it observing all turnings , and enquiring of all passengers , secures his journey beyond the other . secondly , the deceitfulness of sin takes advantage from the doctrine of grace , by many waies and means to extend the bounds of the souls liberty beyond what god hath assigned unto it . some have never thought themselves free from a legal bondage-frame , until they have been brought into the confines of sensuality , and some into the depths of it . how often will sin plead , this strictness , this exactness , this solicitude is no waies needful ; relief is provided in the gospel against such things . would you live as though there were no need of the gospel ? as though pardon of sin were to no purpose ? but concerning these pleas of sin from gospel-grace , we shall have occasion to speak more hereafter in particular . thirdly , in times of temptation this deceitfulness of sin , will argue expresly for sin from gospel-grace ; at least it will plead for these two things . first , that there is not need of such a tenacious severe contending against it , as the principle of the new creature is fixed on . if it cannot divert the soul or mind wholly from attending unto temptations to oppose them , yet it will endeavour to draw them off , as to the manner of their attendance . they need not use that diligence which at first the soul apprehends to be necessary . secondly , it will be tendering relief as to the event of sin , that it shall not turn to the ruine or destruction of the soul , because it is , it will , or may be pardoned by the grace of the gospel . and this is true , this is the great and only relief of the soul against sin , the guilt whereof it hath contracted already ; the blessed and only remedy for a guilty soul. but when it is pleaded and remembred by the deceitfulness of sin in complyance with temptation unto sin , then it is poyson ; poyson is mixed in every drop of this balsom , to the danger , if not death of the soul. and this is the first way whereby the deceitfulness of sin draws off the mind from a due attendance unto that sense of its vileness , which alone is able to keep it in that humble , self-abased frame that is acceptable with god. it makes the mind careless , as though its work were needless , because of the abounding of grace ; which is a souldiers neglect of his station trusting to a reserve , provided indeed only in case of keeping his own proper place . secondly , sin takes advantage to work by its deceit in this matter of drawing off the mind from a due sense of it , from the state and condition of men in the world . i shall give only one instance of its procedure in this kind . men in their younger daies have naturally their affections more quick , vigorous and active , more sensibly working in them , than afterwards . they do as to their sensible working and operation naturally decay , and many things befall men in their lives , that take off the edge and keenness of them . but as men lose in their affections , if they are not besotted in sensuality , or by the corruptions that are in the world through lust , they grow and improve in their understandings , resolutions , and judgements . hence it is , that if what had place formerly in their affections , do not take place in their minds and judgements , they utterly lose them , they have no more place in their souls . thus men have no regard for , yea , they utterly despise those things which their affections were set upon with delight and greediness in their childhood . but if they are things that by any means come to be fixed in their minds and judgements , they continue a high esteem for them , and do cleave as close unto them , as they did when their affections were more vigorous . only as it were they have changed their seat in the soul. it is thus in things spiritual ; the first and chiefest seat of the sensibleness of sin , is in the affections ; as these in natural youth , are great and large , so are they spiritually in spiritual youth , jer. 2. 2. i remember the kindness of thy youth , the love of thine espousals . besides such persons are newly come off from their convictions , wherein they have been cut to the heart , and so made tender . whatever touches upon a wound is throughly felt . so doth the guilt of sin before the wound given by conviction be throughly cured . but now when affections begin to decay naturally , they begin to decay also as to their sensible actings and motions in things spiritual . although they improve in grace , yet they may decay in sense . at least spiritual sense is not radically in them , but only by way of communication . now in these decayes , if the soul take not care to fix a deep sense of sin on the mind and judgement , thereby perpetually to affect the heart and affections , it will decay . and here the deceit of the law of sin interposeth it self . it suffers a sense of sin to decay in the affections , and diverts the mind from entertaining a due , constant fixed consideration of it . we may consider this a little in persons that never make a progress in the waies of god beyond conviction . how sensible of sin will they be for a season ? how will they then mourn and weep under a sense of the guilt of it ? how will they cordially and heartily resolve against it ? affections are vigorous , and as it were bear rule in their souls . but they are like an herb that will flourish for a day or two with watering , although it have no root . for , a while after we see , that these men the more experience they have had of sin , the less they are afraid of it , as the wise man intimates , eccles. 8. 11. and at length they come to be the greatest contemners of sin in the world . no sinner like him that hath sinned away his convictions of sin . what is the reason of this ? sense of sin was in their convictions fixed on their affections ; as it decayed in them , they took no care to have it deeply and graciously fixed on their minds . this the deceitfulness of sin deprived them of , and so ruined their souls . in some measure it is so with believers . if as the sensibleness of the affections decay , if as they grow heavy and obtuse , great wisdom and grace be not used to fix a due sense of sin upon the mind and judgement , which may provoke , excite , enliven and stir up the affections every day , great decayes will ensue . at first , sorrow , trouble , grief , fear , affected the mind , and would give it no rest . if afterwards the mind do not affect the heart with sorrow and grief , the whole will be cast out , and the soul be in danger of being hardened . and these are some of the waies whereby the deceit of sin diverts the mind from the first part of its safe preserving frame , or draws it off from its constant watchfulness against sin and all the effects of it . the second part of this general duty of the mind , is to keep the soul unto a constant , holy consideration of god and his grace . this evidently lies at the spring-head of gospel-obedience . the way whereby sin draws off the mind from this part of its duty is open and known sufficiently , though not sufficiently watched against . now this the scripture every where declares to be the filling of the minds of men with earthly things . this it placeth in direct opposition unto that heavenly frame of the mind , which is the spring of gospel-obedience , col. 3. 2. set your affections on things above , not on things on the earth , or set your minds . as if he had said , on both together you cannot be set or fixed , so as principally and chiefly to mind them both . and the affections to the one and the other , proceeding from these different principles of minding the one and the other , are opposed as directly inconsistent , 1 joh. 2. 15. love not the world , neither the things that are in the world , if any man love the world , the love of the father is not in him . and actings in a course suitable unto these affections are proposed also as contrary ; you cannot serve god and mammon . these are two masters whom no man can serve at the same time , to the satisfaction of both . every inordinate minding , then , of earthly things , is opposed unto that frame wherein our minds ought to be fixed on god and his grace in a course of gospel-obedience . several waies there are whereby the deceitfulness of sin draws off the mind in this particular , but the chief of them is by pressing these things on the mind under the notion of things lawful , and it may be necessary . so all those who excuse themselves in the parable , from coming in to the marriage-feast of the gospel , did it on the account of their being engaged in their lawful callings . one about his farm , another his oxen , the means whereby he ploughed in this world . by this plea were the minds of men drawn off from that frame of heavenliness which is required to our walking with god , and the rules of not loving the world , or using it as if we used it not , are hereby neglected . what wisdom , what watchfulness , what serious frequent trial and examination of our selves is required , to keep our hearts and minds in an heavenly frame , in the use and pursuit of earthly things , is not my present business to declare . this is evident , that the engine whereby the deceit of sin draws off and turns aside the mind in this matter , is the pretence of the lawfulness of things about which it would have it exercise it self , against which very few are armed with sufficient diligence , wisdom and skill . and this is the first and most general attempt that indwelling-sin makes upon the soul by deceit : it draws away the mind from a diligent attention unto its course in a due sense of the evil of sin , and a due and constant consideration of god and his grace . chap. ix . the deceit of sin in drawing off the mind from a due attendance unto especial duties of obedience , instanced in meditation and prayer . how sin by its deceit endeavours to draw off the mind from attending unto that holy frame in walking with god , wherein the soul ought to be preserved , hath been declared . proceed we now to shew how it doth the same work in reference unto those especial duties , by which the designs , workings and prevalency of it may in an especial manner be obviated and prevented sin indeed maintains an enmity against all duties of obedience , or rather with god in them . when i would do good , saith the apostle , evil is present with me . when ever i would do good , or what good soever i would do , that is spiritually good , good in reference unto god , it is present with me , to hinder me from it , to oppose me in it . and on the other side , all duties of obedience do lie directly against the actings of the law of sin . for as the flesh in all its actings lusteth against the spirit , so the spirit in all its actings lusteth against the flesh . and therefore every duty performed in the strength and grace of the spirit , is contrary to the law of sin . rom. 8. 13. if ye by the spirit do mortifie the deeds of the flesh . actings of the spirit of grace in duties doth this work . these two are contrary . but yet there are some duties , which in their own nature , and by gods appointment , have a peculiar influence into the weakening and subduing the whole law of sin in its very principles , and chiefest strengths . and these the mind of a believer ought principally in his whole course to attend unto . and these doth sin in its deceit endeavour principally to draw off the mind from . as in diseases of the body , some remedies , they say , have a specifick quality against distempers ; so in this disease of the soul , there are some duties that have an especial vertue against this sinful distemper . i shall not insist on many of them , but instance only in two , which seem to me to be of this nature ; namely that by gods designation they have a special tendency towards the ruine of the law of sin . and then we shall shew the waies , methods and means which the law of sin useth to divert the mind from a due attendance unto them . now these duties are , first , prayer , especially private prayer : and , secondly , meditation . i put them together , because they much agree in their general nature and end , differing only in the manner of their performance . for by meditation , i intend meditating upon what respect and suitableness there is between the word and our own hearts , to this end , that they may be brought to a more exact conformity . it is our pondering on the truth as it is in jesus , to find out the image and representation of it in our own hearts ; and so it hath the same intent with prayer , which is to bring our souls into a frame in all things answering the mind and will of god. they are as the blood and spirits in the veins , that have the same life , motion and use . but yet because persons are generally at a great loss in this duty of meditation , having declared it to be of so great efficacy , for the controlling of the actings of the law of sin , i shall in our passage give briefly two or three rules for the directing of believers to a right performance of this great duty , and they are these . first , meditate of god with god ; that is , when we would undertake thoughts and meditations of god , his excellencies , his properties , his glory , his majesty , his love , his goodness , let it be done in a way of speaking unto god , in a deep humiliation and abasement of our souls before him . this , will fix the mind , and draw it forth from one thing to another , to give glory unto god in a due manner , and affect the soul until it be brought into that holy admiration of god and delight in him , which is acceptable unto him . my meaning is , that it be done in a way of prayer and praise , speaking unto god. secondly , meditate on the word in the word : that is , in the reading of it , consider the sense in the particular passages we insist upon , looking to god for help , guidance and direction in the discovery of his mind and will therein , and then labour to have our hearts affected with it . thirdly , what we come short of in evenness and constancy in our thoughts in these things , let it be made up in frequency . some are discouraged because their minds do not regularly supply them with thoughts to carry on their meditations , through the weakness or imperfection of their inventions . let this be supplied by frequent returns of the mind unto the subject proposed to be meditated upon , whereby new senses will still be supplied unto it . but this by the way . these duties , i say , amongst others ( for we have only chosen them for an instance , not excluding some others from the same place , office and usefulness with them ) do make an especial opposition to the very being and life of indwelling-sin , or rather faith in them doth so . they are perpetually designing its utter ruine . i shall therefore upon this instance in the pursuit of our present purpose do these two things . first , shew the suitableness and usefulness of this duty , or these duties , ( as i shall handle them jointly ) unto the ruining of sin . secondly , shew the means whereby the deceitfulness of sin endeavours to draw off the mind from a due attendance unto them . for the first observe , first , that it is the proper work of the soul in this duty , to consider all the secret workings and actings of sin , what advantages it hath got , what temptations it is in conjunction withall , what harm it hath already done , and what it is yet farther ready to do . hence david gives that title unto one of his prayers , psal. 102. a prayer of the afflicted , when he is over-whelmed , and poureth out his complaint before the lord. i speak of that prayer which is attended with a due consideration of all the wants , straits and emergencies of the soul. without this , prayer is not prayer ; that is , what ever shew or appearance of that duty it hath , it is no way useful , either to the glory of god , or the good of the souls of men . a cloud it is without water , driven by the wind of the breath of men . nor was there ever any more present and effectual poison for souls found out , than the binding of them unto a constant form and usage of i know not what words in their prayers and supplications , which themselves do not understand . bind men so in their trades , or in their businesses in this world , and they will quickly find the effect of it . by this means are they disenabled from any due consideration of what a present is good for them , or evil unto them , without which , to what use can prayer serve , but to mock god , and delude mens own souls ? but in this kind of prayer which we insist on , the spirit of god falls in to give us his assistance , and that in this very matter of finding out and discovering the most secret actings and workings of the law of sin . rom. 8. 26. we know not what to pray for as we ought , but he helps our infirmities : he discovers our wants unto us , and wherein chiefly we stand in need of help and relief . and we find it by daily experience , that in prayer , believers are led into such discoveries and convictions of the secret deceitful work of sin in their hearts , as no considerations could ever have led them into . so david , psal. 51. designing the confession of his actual sin , having his wound in his prayer searched by the skilful hand of the spirit of god , he had a discovery made unto him of the root of all his miscarriages in his original corruption , vers . 5. the spirit in this duty is as the candle of the lord unto the soul ▪ enabling it to search all the inward parts of the belly . it gives a holy spiritual light into the mind , enabling it to search the deep and dark recesses of the heart , to find out the subtil and deceitful machinations , figments and imaginations of the law of sin therein . what ever notion there be of it , what ever power and prevalency in it , it is laid hand on , apprehended , brought into the presence of god , judged , condemned , bewailed . and what can possible be more effectual for its ruine and destruction ? for together with its discovery , application is made unto all that relief which in jesus christ is provided against it , all ways and means whereby it may be ruined . hence it is the duty of the mind , to watch unto prayer , 1 pet. 4. 7. to attend diligently unto the estate of our souls , and to deal fervently and effectually with god about it . the like also may be said of meditation , wisely managed unto its proper end . secondly , in this duty there is wrought upon the heart a deep full sense of the vileness of sin , with a constant renewed detestation of it , which , if any thing , undoubtedly tends to its ruine . this is one design of prayer , one end of the soul in it , namely to draw forth sin , to set it in order , to present it unto it self in its vileness , abomination and aggravating circumstances , that it may be loathed , abhorred , and cast away as a filthy thing ; as isa. 30. 22. he that pleads with god for sins remission , pleads also with his own heart for its detestation . hos. 14. 3. herein also sin is judged in the name of god ; for the soul in its confession subscribes unto gods detestation of it , and the sentence of his law against it . there is indeed a course of these duties , which convinced persons do give up themselves unto , as a mere covert to their lusts : they cannot sin quietly , unless they perform duty constantly . but that prayer we speak of , is a thing of another nature , a thing that will allow no composition with sin , much less will serve the ends of the deceit of it , as the other formal prayer doth . it will not be bribed into a secret compliance with any of the enemies of god , or the soul , no not for a moment . and hence it is , that oftentimes in this duty , the heart is raised to the most sincere effectual sense of sin , and detestation of it , that the soul ever obtains in its whole cour●e of obedience . and this evidently tends also to the weakning and ruine of the law of sin . thirdly , this is the way appointed and bless●d of god to obtain strength and power against sin . jam. 1. 5. doth any man lack , let him ask of god. prayer is the way of obtaining from god by christ a supply of all our wants , assistance against all opposition , especially that which is made against us by sin . this , i suppose , need not be insisted on ; it is in the notion and practice clear to every believer . it is that wherein we call , and upon which the lord jesus comes in to our succour , with suitable help in a time of need , heb. 2. 17. fourthly , faith in prayer countermines all the workings of the deceit of sin ; and that because the soul doth therein constantly engage it self unto god to oppose all sin whatsoever . psal. 119. 106. i have sworn , and i will perfom it , that i will keep thy righteous judgments . this is the language of every gracious soul in its addresses unto god : the inmost parts thereof engage themselves to god to cleave to him in all things , and to oppose sin in all things . he that cannot do this , cannot pray . to pray with any other frame , is to flatter god with our lips , which he abhorreth . and this exceedingly helps a believer in pursuing sin unto its ruine . for , first , if there be any secret lust that lies lurking in the heart , he will find it either rising up against this engagement , or using its artifices to secure it self from it . and hereby it is discovered ; and the conviction of the heart concerning its evil furthered and strengthened . sin makes the most certain discovery of it self , and never more evidently than when it is most severely pursued . lusts in men are compared to hurtful and noisome beasts , or men themselves are so because of their lusts , isa. 11. 4 , 5. now such beasts use themselves to their dens and coverts , and never discover themselves , at least so much in their proper nature and rage , as when they are most earnestly pursued . and so it is with sin and corruption in the heart . secondly , if any sin be prevalent in the soul , it will weaken it , and take it off from the universality of this engagement unto god , it will breed a tergiversation unto it , a slightness in it . now when this is observed , it will exceedingly awaken a gracious soul , and stir it up to look about it . as a spontaneous lassitude , or a causeless weariness and indisposition of the body , is looked on as the sign of an approaching feaver , or some dangerous distemper , which stirs up men to use a timely and vigorous prevention , that they be not seised upon by it ; so is it in this case . when the soul of a believer finds in it self an indisposition to make fervent , sincere engagements of universal holiness unto god , it knows that there is some prevalent distemper in it , finds the place of it , and sets it self against it . thirdly , whilst the soul can thus constantly engage it self unto god , it is certain that sin can rise unto no ruinous prevalency . yea , it is a conquest over sin , a most considerable conquest , when the soul doth fully and clearly , without any secret reserve , come off with alacrity and resolution in such an engagement ; as psal. 18. 23. and it may upon such a success triumph in the grace of god , and have good hope through faith , that it shall have a final conquest , and what it so resolves , shall be done ; that it hath decreed a thing , and it shall be established . and this tends to the disappointment , yea , to the ruine of the law of sin . fourthly , if the heart be not deceived by cursed hypocrisie , this engagement unto god will greatly influence it unto a peculiar diligence and watchfulness against all sin . there is no greater evidence of hypocrisie , than to have the hear● like the whorish woman , prov. 7. 14. to say , i have paid my vows , now i may take my self unto my sin . or to be negligent about sin ▪ as being satisfied that it hath prayed against it . it is otherwise in a gracious soul. sense and conscience of engagements against sin made to god , do make it universally watchful against all its motions and operations . on these and sundry other accounts , doth faith in this duty exert it self peculiary , to the weakening of the power , and stopping of the progress of the law of sin . if then the mind be diligent in its watch and charge , to preserve the soul from the efficacy of sin , it will carefully attend unto this duty , and the due performance of it , which is of such singular advantage unto its end and purpose . here therefore sin puts forth its deceit in its own defence : it labours to divert and draw off the mind from attending unto this and the like duties . and there are , among others , three engines , three ways and means , whereby it attempts the accomplishment of its design . first , it makes advantage of its weariness unto the flesh . there is an aversation , as hath been declared in the law of sin unto all immediate communion with god. now this duty is such . there is nothing accompanieth it whereby the carnal part of the soul may be gratified , or satisfied , as there may be somewhat of that nature in most publick duties , in most that a man can do , beyond pure acts of faith and love . no relief or advantage then coming in by it , but what is purely spiritual , it becomes wearisome , burdensome to flesh and blood . it is like travelling alone without companion or diversion , which makes the way seem long , but brings the passenger with most speed to his journeys end . so our saviour declares , when expecting his disciples according to their duty and present distress should have been engaged in this work , he found them fast asleep , matth. 26. 41. the spirit , saith he , indeed is willing , but the flesh is weak : and out of that weakness grew their indisposition unto , and weariness of their duty . so god complains of his people , isa. 43. 22. thou hast been weary of me . and it may come at length unto that height which is mentioned , mal. 1. 13. ye have said , behold what a weariness is it , and ye have snuffed at it , saith the lord of hosts . the jews suppose that it was the language of men when they brought their offerings or sacrifices on their shoulders , which they pretended wearyed them , and they panted and blowed as men ready to faint under them , when they brought only the torn , and the lame , and the sick . but so is this duty oftentimes to the flesh . and this the deceitfulness of sin makes use of , to draw the heart by insensible degrees from a constant attendance unto it . it puts in for the relief of the weak and weary flesh . there is a complyance between spiritual flesh , and natural flesh in this matter ; they help one another , and an aversation unto this duty is the effect of their complyance . so it was in the spouse , cant. 5. 2 , 3. she was asleep drowsing in her spiritual condition , and pleads her natural unfitness to rouse her self from that state . if the mind be not diligently watchful to prevent insinuations from hence , if it dwell not constantly on those considerations which evidence an attendance unto this duty to be indispensible , if it stir not up the principle of grace in the heart to retain its rule and soveraignty , and not to be dallied withal by foolish pretences , it will be drawn off , which is the effect aimed at . secondly , the deceitfulness of sin makes use of corrupt reasonings taken from the pressing and urging occasions of life . should we , sayes it in the heart , attend strictly unto all duties in this kind , we should neglect our principal occasions , and be useless unto our selves and others in the world . and on this general account , particular businesses dispossess particular duties from their due place and time . men have not leisure to glorifie god and save their own souls . it is certain , that god gives us time enough for all that he requires of us in any kind in this world . no duties need to justle one another , i mean constantly . especial occasions must be determined according unto especial circumstances . but if in any thing we take more upon us than we have time well to perform it in without robbing god of that which is due to him , and our own souls , this god calls not unto , this he blesseth us not in . it is more tolerable that our duties of holiness and regard to god , should intrench upon the duties of our callings and employments in this world , than on the contrary ; and yet neither doth god require this at our hands in an ordinary manner or course . how little then will he bear with that which evidently is so much worse upon all accounts whatever . but yet through the deceitfulness of sin , thus are the souls of men beguiled . by several degrees they are at length driven from their duty . thirdly , it deals with the mind to draw it off from its attendance unto this duty by a tender of a compensation to be made in and by other duties . as saul thought to compensate his disobedience by sacrifice . may not the same duty performed in publick , or in the family suffice ? and if the soul be so foolish as not to answer , those things ought to be done , and this not to be left undone , it may be ensnared and deceived . for besides a command unto it , namely that we should personally watch unto prayer , there is as hath been declared sundry advantages in this duty so performed against the deceit and efficacy of sin , which in the more publick attendance unto it , it hath not . these sin strives to deprive the soul of by this commutation which by its corrupt reasonings it tenders unto it . fourthly , i may add here that which hath place in all the workings of sin by deceit , namely , its feeding the soul with promises and purposes of a more diligent attendance unto this duty when occasions will permit . by this means it brings the soul to say unto its convictions of duty , as felix did to paul , go thy way for this time , when i have a convenient season , i will call for thee . and by this means oftentimes the present season and time , which alone is ours , is lost irrecoverably . these are some of the wayes and means whereby the deceit of sin endeavours to draw off the mind from its due attendance unto this duty , which is so peculiarly suited to prevent its progress and prevalency , and which aims so directly and immediately at its ruine . i might instance also in other duties of the like tendency . but this may suffice to discover the nature of this part of the deceit of sin . and this is the first way whereby it makes way for the farther entangling of the affections and the conception of sin . when sin hath wrought this effect on any one , he is said to be drawn away , to be diverted from what in his mind he ought constantly to attend unto , in his walking before the lord. and this will instruct us to see and discern where lyes the beginning of our declensions and failings in the wayes of god , and that either as to our general course , or as to our attendance unto especial duties . and this is of great importance and concernment unto us . when the beginnings and occasions of a sickness or distemper of body are known , it is a great advantage to direct in and unto the cure of it . god to recall sion to himself shews her where was the beginning of her sin , micah 1. 13. now this is that which for the most part is the beginning of sin unto us , even the drawing off the mind from a due attendance in all things unto the discharge of its duty . the principal care and charge of the soul lyes on the mind ; and if that fail of its duty , the whole is betrayed , either as unto its general frame , or as unto particular miscarriages . the failing of the mind , is like the failing of the watch-man in ezekiel , the whole is lost by his neglect . this therefore in that self-scrutiny and search which we are called unto , we are most diligently to enquire after . god doth not look at what duties we perform , as to their number and tale , or as to their nature meerly , but whether we do them with that intention of mind and spirit which he requireth . many men perform duties in a road or course , and do not as it were , so much as think of them . their minds are filled with other things , only duty takes up so much of their time . this is but an endeavour to mock god , and deceive their own souls . would you therefore take the true measure of your selves : consider how it is with you as to the duty of your minds which we have enquired after . consider whether by any of the deceits mentioned , you have not been diverted and drawn away ; and if there be any decayes upon you in any kind , you will find that there hath been the beginning of them . by one way or other your minds have been made heedless , regardless , slothful , uncertain , being beguiled and drawn off from their duty . consider the charge , prov. 4. 23 , 25 , 26 , 27. may not such a soul say , if i had attended more diligently , if i had considered more wisely the vile nature of sin , if i had not suffered my mind to be possessed with vain hopes and foolish imaginations , by a cursed abuse of gospel-grace , if i had not permitted it to be filled with the things of the world , and to become negligent in attending unto especial duties , i had not at this day been thus sick , weak , thriftless , wounded , decayed , defiled . my careless , my deceived mind , hath been the beginning of sin and transgression unto my soul. and this discovery will direct the soul unto a sutable way for its healing and recovery , which will never be effected by a multiplying of particular duties , but by a restoring of the mind , psal. 23. 3. and this also doth hence appear to be the great means of preserving our souls , both as unto their general frame and particular duties according to the mind and will of god ; namely to endeavour after a sound and stedfast mind . it is a signal grace to have the spirit of power and love , and of a sound mind , 2 tim. 1. 7. a stable , solid , resolved mind in the things of god , not easily moved , diverted , changed , not drawn aside , a mind not apt to hearken after corrupt reasonings , vain insinuations , or pretences to draw it off from its duty . this is that which the apostle exhorts believers unto , 1 cor. 15. 38. therefore my beloved brethren , be stedfast , unmoveable , alwayes abounding in the work of the lord. the stedfastness of our minds abiding in their duty , is the cause of all our unmoveableness , and fruitfulness in obedience . and so peter tells us that those who are by any means led away , or enticed , they fall from their own stedfastness , 2 pet. 3. 7. and the great blame that is laid upon backsliders is , that they are not stedfast , psal. 78. 37. their spirit was not stedfast . for if the soul be safe , unless the mind be drawn off from its duty , the soundness and stedfastness of the mind is its great preservative . and there are three parts of this stedfastness of the mind . first , a full purpose of cleaving to god in all things . secondly , a daily renovation and quickning of the heart unto a discharge of this purpose . thirdly , resolutions against all dalliances or parlies about negligencies in that discharge ; which are not here to be spoken unto . chap. x. the deceit of sin in drawing off the mind from its attendance unto particular duties farther discovered . several things required in the mind of believers with respect unto particular duties of obedience . the actings of sin in a way of deceit , to divert the mind from them . we have not as yet brought unto an issue the first way of the working of the deceit of sin , namely , in its drawing away of the mind from the discharge of its duty , which we insist upon the longer upon a double account . first , because of its importance and concernment . if the mind be drawn off , if it be tainted , weakned , turned aside from a due and strict attendance unto its charge and office , the whole soul , will , and affections , are certainly entangled and drawn into sin , as hath been in part declared , and will afterwards farther appear . this we ought therefore to give diligent heed unto , which is the design of the apostles exhortation , heb. 2. 1. therefore we ought to give the more earnest heed to the things which we have heard , lost at any time we should let them slip . it is a failure of our minds , by the deceitfulness of sin , in losing the life , power , sense and impression of the word which he cautions us against . and there is no way to prevent it but by giving of most earnest heed unto the things which we have heard , which expresseth the whole duty of our minds in attending unto obedience . secondly , because the actings and workings of the mind being spiritual , are such as the conscience unless clearly enlightened , and duly excited and stirred up , is not affected withal , so as to take due notice of them . conscience is not apt to exercise reflex acts upon the minds failures , as principally respecting the acts of the whole soul. when the affections are entangled with sin ( of which afterwards ) or the will begins to conceive it by its express consent , conscience is apt to make an uproar in the soul , and to give it no rest or quiet until the soul be reclaimed , or it self be one way or other bribed or debauched . but these neglects of the mind being spiritual , without very diligent attendance , they are seldom taken notice of . our minds are often in the scriptures , called our spirits , as rom. 1. 9. whom i serve in my spirit ; and are distinguished from the soul , which principally intends the affections , in that distribution , 1 thess. 5. 23. sanctifie you wholly , your whole spirit and soul , that is , your mind and affections . it is true where the spirit is used to express spiritual gifts , it is as unto those gifts opposed to our understandings , 1 cor 14. 15. which is there taken for the first act of the mind in a rational perception of things . but as that word is applyed unto any faculty of our souls , it is the mind that it expresseth . this then being our spirit , the actings of it are secret and hidden , and not to be discovered without spiritual wisdom and diligence . let us not suppose then that we dwell too long on this consideration , which is of so great importance to us , and yet so hidden , and which we are apt to be very insensible of ; and yet our carefulness in this matter is one of the best evidences that we have of our sincerity . let us not then be like a man that is sensible , and complains of a cut finger , but not of a decay of spirits tending unto death . there remains therefore as unto this head of our discourse , the consideration of the charge of the mind in reference unto particular duties and sins . and in the consideration of it , we shall do these two things . first , shew what is required in the mind of a believer in reference unto particular duties . secondly , declare the way of the working of the deceit of sin to draw it off from its attendance thereunto . the like also shall be done with respect unto particular sins , and their avoidance . first , for the right performance of any duty , it is not enough that the thing it self required be performed , but that it be universally squared and fitted unto the rule of it . herein lyes the great duty of the mind , namely , to attend unto the rule of duties , and to take care that all the concernments of them be ordered thereby . our progress in obedience , is our edification or building . now it is but a very little fartherance unto a building , that a man bring wood and stones and heap them up together without order . they must be hewed and squared , and fitted by line and rule , if we intend to build . nor is it unto any advantage unto our edification in faith and obedience , that we multiply duties , if we heap them upon one another , if we order and dispose them not according to rule . and therefore doth god expresly reject a multitude of duties when not universally suited unto the rule , isa. 1. 11. to what purpose is the multitude of your sacrifices ; and v. 14. they are a trouble unto me , i am weary to bear them . and therefore all acceptable obedience is called a proceeding according unto rule , gal. 6. 16. it is a canonical , or regular obedience . as letters in the alphabet heaped together signifie nothing , unless they are disposed into their proper order ; no more do our duties without this disposal . that they be so , is the great duty of the mind , and which with all diligence it is to attend unto , ephes. 5. 15. walk circumspectly , exactly , accurately , that is , diligently in all things , take heed to the rule of what you do . we walk in duties , but we walk circumspectly in this attention of the mind . secondly , there are some special things which the rule directs unto , that the mind is to attend in every duty ; as , first , that as to the matter of it , it be full and compleat . under the law , no beast was allowed to be a sacrifice that had any member wanting , any defect of parts . such were rejected as well as those that were lame or blind . duties must be compleat as to the parts , the matter of them . there may be such a part of the price kept back , as may make the tendering of all the residue unacceptable , saul sparing agag and the fattest of the cattle , rendered the destroying of all the rest useless . thus when men will give alms , or perform other services , but not unto the proportion that the rule requireth , and which the mind by diligent attention unto it might discover , the whole duty is vitiated . secondly , as to the principle of it , namely , that it be done in faith , and therein by an actual derivation of strength from christ , ( john 15. 5. ) without whom we can do nothing . it is not enough that the person be a believer , though that be necessary unto every good work , ephes. 2. 10. but also that faith be peculiarly acted in every duty that we do . for our whole obedience is the obedience of faith , rom. 1. 5. that is , which the doctrine of faith requireth , and which the grace of faith beareth or bringeth forth . so christ is expresly said to be our life , col. 3. 4. our spiritual life , that is the spring , author , and cause of it . now as in life natural , no vital act can be performed , but by the actual operation of the principle of life it self ; so in life spiritual , no spiritually vital act , that is , no duty acceptable to god , can be performed but by the actual working of christ , who is our life . and this is no other way derived unto us but by faith . whence saith the apostle , gal. 2. 20. christ liveth in me , and the life which i now lead in the flesh , is by the faith of the son of god. not only was christ his life , a living principle unto him , but he led a life , that is , discharged vital actions in all duties of holiness and obedience , by the faith of the son of god , or in him ; deriving supplies of grace and strength from him thereby . this therefore ought a believer diligently to attend unto , namely , that every thing he doth to god , be done in the strength of christ ; which wherein it consisteth ought diligently to be enquired into by all who intend to walk with god. thirdly , in this respect unto rule , the manner of the performance of every duty is to be regarded . now there are two things in the manner of the performance of any duty which a believer , who is trusted with spiritual light , ought to attend unto . first , that it be done in the way , and by the means that god hath prescribed with respect unto the ou●ward manner of its performance . and this is especially to be regarded in duties of the worship of god ; the matter and outward manner whereof do both equally fall under his command . if this be not regarded , the whole duty is vitiated . i speak not of them who suffer themselves to be deluded by the deceitfulness of sin , utterly to disregard the rule of the word in such things , and to worship god according to their own imaginations ; but of them principally , who although they in general prosess to do nothing but what god requires , and as he requires it , yet do not diligently attend to the rule , to make the authority of god to be the sole cause and reason both of what they do , and of the manner of the performance of it . and this is the reason that god so often calls on his people to consider diligently and wisely , that they may do all according as he had commanded . secondly , the affections of the heart and mind in duties belong to the performance of them in the inward manner . the prescriptions and commands of god for attendance hereunto are innumerable , and the want hereof renders every duty an abomination unto him . a sacrifice without an heart , without salt , without fire , of what value is it ? no more are duties without spiritual affections . and herein is the mind to keep the charge of god ; to see that the heart which he requires be tendered to him . and we find also that god requireth especial affections to accompany special duties . he that gives with chearfulness ; which if they are not attended unto , the whole is lost . fourthly , the mind is to attend unto the ends of duties ; and therein principally the glory of god in christ. several other ends will sin and self impose upon our duties : especially two it will press hard upon us with : first , satisfaction of our convictions and consciences . secondly , the praise of men . for self-righteousness and ostentation are the main ends of men that are fallen off from god in all moral duties whatsoever . in their sins they endeavour for to satisfie their lusts , in their duties , their conviction , and pride . these the mind of a believer is diligently to watch against , and to keep up in all a single eye to the glory of god , as that which answers the great and general rule of all our obedience ; whatever you do , do it all to the glory of god. these and the like things , i say , which are commonly spoken unto , is the mind of a believer obliged to attend diligently and constantly unto , with respect unto all the particular duties of our walking before god. here then lyes no small part of the deceit of sin . namely , to draw the mind off from this watch , to bring an inadvertency upon it , that it shall not in these things keep the watch and charge of the lord. and if it can do so , and thereby strip our duties of all their excellencies which lye in these concernments of them , that the mind is to attend unto it will not much trouble it self nor us about the duties themselves . and this it attempts several wayes . first , by perswading the mind to content it self with generals , and to take it off from attending unto things in particular instances . for example ; it would perswade the soul to rest satisfied in a general aim of doing things to the glory of god , without considering how every particular duty may have that tendency . thus saul thought that he had fulfilled his whole duty , and done the will of god , and sought his glory in his war against amalek , when for want of attendance to every particular duty in that service , he had dishonoured god , and ruined himself and his posterity . and men may perswade themselves , that they have a general design for the glory of god , when they have no active principle in particular duties tending at all that way . but if , instead of fixing the mind by faith on the peculiar advancing the glory of god in a duty , the soul content it self with a general notion of doing so , the mind is already diverted and draw off from its charge by the deceitfulness of sin . if a man be travelling in a journey , it is not only required of him , that he bend his course that way , and so go on , but if he attend not unto every turning , and other occurrences in his way , he may wander and never come to his journeys end . and if we suppose that in general we aim at the glory of god , as we all prosess to do , yet if we attend not unto it distinctly upon every duty that occurs in our way , we shall never attain the end aimed at . and he who satisfies himself with this general purpose , without acting it in every special duty , will not long retain that purpose neither . it doth the same work upon the mind in reference unto the principle of our duties , as it doth unto the end . their principle is , that they be done in faith , in the strength of christ ; but if men content themselves that they are believers , that they have faith , and do not labour in every particular duty to act faith , to lead their spiritual lives in all the acts of them by the faith of the son of god , the mind is drawn off from its duty . it is particular actions wherein we express and exercise our faith and obedience ; and what we are in them , that we are , and no more . secondly , it draws off the mind from the duties before mentioned , by insinuating a secret contentment unto it from the duty it self performed , as to the matter of it . this is a fair discharge of a natural conscience . if the duty be performed , though as to the manner of its performance it come short almost in all things of the rule , conscience and conviction will be satisfied . as saul , upon his expedition against amalek , cries to samuel , come in , thou blessed of the lord , i have done the commandment of the lord. he satisfied himself , though he had not attended as he ought to the whole will of god in that matter . and thus was it with them , isa. 58. 3. wherefore have we fasted , say they , and thou regardest it not ; they had pleased themselves in the performance of their duties , and expected that god also should be pleased with them . but he shews them at large wherein they had failed , and that so far as to render what they had done an abomination . and the like charge he expresseth against them , chap. 48. 1 , 2. this the deceitfulness of sin endeavours to draw the mind unto , namely to take up in the performance of the duty it self . pray thou oughtest , and thou hast prayed , give alms thou oughtest , and thou hast given alms ; quiet then thy self in what thou hast done , and go on to do the like . if it prevail herein , the mind is discharged from farther attendance and watching unto duty , which leaves the soul on the borders of many evils . for , thirdly , hence customariness in all duties will quickly ensue , which is the height of sins drawing off the mind from duty . for mens minds may be drawn from all duties , in the midst of the most abundant performance of them . for in and under them , the mind may be subject unto an habitual diversion from its charge and watch unto the rule . what is done with such a frame , is not done to god , amos 5. 25. none of their sacrifices were to god , although they professed that they were all so . but they attended not unto his worship in faith , and unto his glory , and he despised all their duties . see also hos. 10. 1. and this is the great reason why professors thrive so little under the performance of a multitude of duties . they attend not unto them in a due manner , their minds being drawn off from their circumspect watch , and so they have little or no communion with god in them , which is the end whereunto they are designed , and by which alone they become useful and profitable unto themselves . and in this manner are many duties of worship and obedience performed by a woful generation of hypocrites , formalists , and profane persons , without either life or light in themselves , or acceptation with god ; their minds being wholly estranged from a due attendance unto what they do , by the power and deceitfulness of sin . secondly , as it is in respect of duties , so also it is in respect of sins . there are sundry things in and about every sin that the mind of a believer , by vertue of its office and duty is obliged to attend diligently unto , for the preservation of the soul from it . things they are which god hath appointed and sanctified , to give effectual rebukes and checks to the whole working of the law of sin , and such as in the law of grace , under which we are , are exceedingly suited and fitted unto that purpose . and these the deceit of sin endeavours by all means to draw off the mind from a due consideration of , and attendance unto . some few of them we shall a little reflect upon . first , the first and most general is the sovereignty of god , the great law-giver , by whom it is forbidden . this joseph fixed on in his great temptation , gen. 39. 9. how can i do this great wickedness and sin against god ? there was in it a great evil , a great ingratitude against man , which he pleads also and insists upon , ver . 8 , 9. but that which fixed his heart and resolution against it , was the formality of it , that it was sin against god , by whom it was severely forbidden . so the apostle informs us , that in our dealing in any thing that is against the law , our respect is still to be unto the law-giver and his sovereignty : james 4. 11 , 12. if thou judge the law , thou art not a doer of the law , but a judge ; there is one law-giver who is able to save and to destroy . consider this always , there is one law-giver , holy , righteous , armed with sovereign power and authority ; he is able to save and destroy . hence sin is called a rebellion , a casting off his yoke , a despising of him , and that in his sovereignty , as the great law-giver ; and this ought the mind always practically to attend unto , in all the lustings , actings and suggestions of the law of sin , especially when advantaged by any suitable or vigorous temptation . it is god that hath forbidden this thing , the great law-giver , under whose absolute sovereignty i am , in dependance on whon i live , and by whom i am to be disposed of , as to my present and eternal condition . this eve fixed on at the beginning of her temptation , god hath said , we must not eat of this tree , gen. 3. 3. but she kept not her ground , she abode not by that consideration , but suffered her mind to be diverted from it by the subtilty of sathan , which was the entrance of her transgression ; and so it is unto us all in our deviations from obedience . secondly , the deceit of sin , of every sin , the punishment appointed unto it in the law , is another thing that the mind ought actually to attend unto , in reference unto every particular evil . and the diversions from this , that the minds of men have been doctrinally and practically attended withall , have been an inlet into all manner of abominations . job professeth another frame in himself , chap. 31. 23. destruction from god was a terrour unto me , and by reason of his highness i could not endure . many evils he had mentioned in the fore-going verses , and pleads his innocency from them , although they were such as upon the account of his greatness and power , he could have committed easily without fear of danger from men . here he gives the reason that prevailed with him so carefully to abstain from them , destruction from god was a terrour to me , and by reason of his highness i could not endure . i considered , saith he , that god had appointed death and destruction for the punishment of sin , and that such was his greatness , highness , and power , that he could inflict it unto the uttermost , in such a way as no creature is able to abide or to avoid . so the apostle directs believers always to consider what a fearful thing it is to fall into the hands of the living god , heb. 10. 31. and that because he hath said , vengeance is mine , i will recompence , ver . 30. he is a sin-avenging god , that will by no means acquit the guilty ; as in the declaration of his gracious name , infinitely full of encouragements to poor sinners in christ , he addes that in the close , that he will by no means clear the guilty , exod. 34. 7. that he may keep upon the minds of them whom he pardoneth , a due sense of the punishment that is due from his vindictive justice unto every sin . and so the apostle would have us mind , that even our god is a consuming fire , heb. 12. 29. that is , that we should consider his holiness and vindictive justice , appointing unto sin a meet recompence of reward . and mens breaking through this consideration , he reckons as the height of the aggravation of their sins , rom. 1. 32. they know that it is the judgment of god , that they which commit such things were worthy of death , yet continued to do them : what hope is there for such persons ? there is indeed relief against this consideration for humbled believing souls in the blood of christ ; but this relief is not to take off the mind from it , as it is appointed of god to be a restraint from sin . and both these considerations , even the sovereignty of god , and the punishment of sin , are put together by our saviour , matth. 10. 28. fear not them which kill the body , but are not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell . thirdly , the consideration of all the love and kindness of god , against whom every sin is committed , is another thing that the mind ought diligently to attend unto . and this is a prevailing consideration , if rightly and graciously managed in the soul. this moses presseth on the people , deut. 32. 6. do you thus requite the lord , o foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee , and established thee ? is this a requital for eternal love , and all the fruits of it ? for the love and care of a father , of a redeemer , that we have been made partakers of ? and it is the same consideration which the apostle manageth to this purpose , 2 cor. 7. 1. having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. the receiving of the promises ought to be effectual , as to stir us up unto all holiness , so to work and effect an abstinence from all sin . and what promises are these ? namely that god will be a father unto us , and receive us , chap. 6. 17 , 18. which compriseth the whole of all the love of god towards us here , and to eternity . if there be any spiritual ingenuity in the soul , whilst the mind is attentive to this consideration , there can be no prevailing attempt made upon it by the power of sin . now there are two parts of this consideration . first , that which is general in it , that which is common unto all believers . this is managed unto this purpose , 1 joh. 3. 1 , 2 , 3. behold what manner of love the father hath bestowed upon us , that we should be called the sons of god ; therefore the world knoweth us not because it knew him not . beloved , now are we the sons of god , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him for we shall see him as he is . and every man that hath this hope , purifieth himself even as he is pure . consider , saith he , the love of god , and the previledges that we enjoy by it : behold what manner of love the father hath bestowed upon us , that we should be called the sons of god. adoption is an especial fruit of it , and how great a priviledge is this ? such love it is , and such are the fruits of it , that the world knoweth nothing of the blessed condition which we obtain and enjoy thereby : the world knoweth us not . nay , it is such love , and so unspeakably blessed and glorious are the effects of it , that we our selves are not able to comprehend them . what use then ought we to make of this contemplation of the excellent unspeakable love of god ? why saith he , every one that hath this hope purifieth himself . every man who being made partaker of this love , and thereupon an hope of the full enjoyment of the fruits of it , of being made like to god in glory , purifieth himself , that is , in an abstinence from all and every sin , as in the following words is at large declared . secondly , it is to be considered as to such peculiar mercies and fruits of love , as every ones soul hath been made partaker of . there is no believer , but besides the love and mercy which he hath in common with all his brethren , he hath also in the lot of his inheritance , some inclosures , some especial mercies wherein he hath a single propriety . he hath some joy which no stranger intermedleth withall , prov. 14. 10. particular applications of covenant love and mercy to his soul. now these are all provisions laid in by god , that they may be born in mind against an hour of temptation , that the consideration of them may preserve the soul from the attempts of sin . their neglect is an high aggravation of our provocations . 1 king. 11. 9. it is charged as the great evil of solomon , that he had sinned against special mercies , especial intimations of love ; he sinned after god had appeared to him twice . god required that he should have born in mind that especial favour , and have made it an argument against sin . but he neglected● , and is burdened with this sore rebuke . and indeed all especiall mercies , all especial tokens and pledges of love , are utterly lost and mispent upon us , if they are not improved unto this end . this then is another thing , that it is the duty of the mind greatly to attend unto , and to oppose effectually unto every attempt that is made on the soul by the law of sin . fourthly , the considerations that arise from the blood and mediation of christ , are of the same importance . so the apostle declares , 2 cor. 5. 14 , 15. for the love of christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . there is a constraining efficacy in this consideration , it is great , forcible , effectual , if duly attented unto . but i must not here in particular insist upon these things . nor , fifthly , shall i speak of the inhabitation of the spirit , the greatest priviledge that we are made partakers of in this world . the due consideration how he is grieved by sin , how his dwelling place is defiled thereby , how his comforts are forfeited , lost , despised by it , might also be insisted on . but the instances passed through are sufficient unto our purpose . now herein lies the duty of the mina , in reference unto particular sins and temptations . it is diligently and carefully to attend unto those things , to dwell constantly upon the consideration of them , to have them in a continual readiness to oppose unto all the lustings , actings , warrings , attempts , and rage of sin . in reference hereunto doth sin in an especial manner put forth and act its deceit . it labours by all means to draw off the mind from its due attendance unto these things ; to deprive the soul of this great preservative and antidote against its poison . it endeavours to cause the soul to satisfie it self with general undigested notions about sin , that it may have nothing in particular to betake it self unto in its own defence , against its attempts and temptations . and the wayes whereby it doth this may be also briefly considered . first , it is from the deceit of sin that the mind is spiritually slothful , whereby it becomes negligent unto this duty . the principal discharge of its trust in this matter is expressed by watching , which is the great caution that the lord jesus gave unto his disciples in reference unto all their dangers from sin and satan , mark 14. 37. i say unto all watch . that is , use your utmost diligence and circumspection , that you be not surprised and entangled with temptations . it is called also consideration ; consider your wayes ; consider your latter end ; the want whereof god complains of in his people , dent. 32. 29. now that which is contrary to these indispensible conditions of our preservation , is spiritual slothfulness , as the apostle declares , heb. 6. 11 , 12. and we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end , that you be not slothful . if we shew not diligence , we are slothful , and in danger of coming short to inherit the promises ; see 2 pet. 1. 5 , 9. and besides this giving all diligence , add to your faith vertue , to vertue , knowledge &c. for if these things be in you and abound , that they make you that you shall neither be barren , nor unfruitful in the knowledge of our lord jesus . but he that lacketh these things is blind , and cannot see afar 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 you do these things you shall never fall ; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , ver . 9 , 10. all this the mind is turned from , if once by the deceit of sin it be made slothful . now this sloth consists in three things . first , inadvertency ; it doth not set it self to consider and attend unto its special concernments . the apostle perswading the hebrews with all earnestness to attend diligently , to consider carefully that they may not be hardened by the deceitfulness of sin , gives this reason of their danger , that they were dull of hearing , chap. 5. 11. that is , that they were slothful , and did not attend unto the things of their duty . a secret regardlesness is apt to creep upon the soul , and it doth not set it self to a diligent marking how things go with it , and what is continually incumbent on it . secondly , an unwillingness to be stirred up unto its duty , prov. 19. 24. the slothful man hideth his hand in his bosom , and will not so much as bring it to his mouth again . there is an unwillingness in sloth to take any notice of warnings , calls , excitations , or stirrings up by the word , spirit , judgements , any thing that god maketh use of , to call the mind unto a due consideration of the condition of the soul. and this is a perfect evidence that the mind is made slothful by the deceit of sin , when especial calls and warnings , whether in a suitable word , or a pressing judgement , cannot prevail with it to pull its hand out of its bosome , that is , to set about the special duties that it is called unto . thirdly , weak and ineffectual attempts to recover its self unto its duty , prov. 26. 14. as the door turneth it self upon its hinges , so doth the slothful man upon his hed . in the turning of a door upon its hinges , there is some motion , but no progress . it removes up and down , but is still in the place and posture that it was . so is it with the spiritually slothful man on his bed , or in his security . he makes some motions or faint endeavours towards a discharge of his duty , but goes not on . there where he was one day , there he is the next ; yea , there where he was one year , he is the next . his endeavours are faint , cold , and evanid ; he gets no ground by them , but is alwayes beginning and never finishing his work . fourthly , heartlesness upon the apprehensions of difficulties and discouragements , prov. 22. 13. the slothful man saith there is a lyon in the way , i shall be slain in the streets . every difficulty deters him from duty . he thinks it impossible for him to attain to that accuracy , exactness , and perfection which he is in this matter to press after ; & therefore contents himself in his old coldness , negligence , rather than to run the hazard of an universal circumspection . now if the deceit of sin hath once drawn away the mind into this frame , it layes it open to every temptation and incursion of sin . the spouse in the canticles seems to have been overtaken with this distemper , chap. 5. 1 , 2 , 3. and this puts her on various excuses why she cannot attend unto the call of christ , and apply her self unto her duty in walking with him . secondly , it draws away the mind from its watch and duty in reference unto sin by surprisals . it falls in conjunction with some urging temptation , and surprizeth the mind into thoughts quite of another nature than those which it ought to insist upon in its own defence . so it seems to have been with peter ; his carnal fear closing with the temptation wherein satan sought to winnow him , filled his mind with so many thoughts about his own imminent danger , that he could not take into consideration the love and warning of christ ; nor the evil whereunto his temptation led him , nor any thing that he ought to have insisted on for his preservation . and therefore upon a review of his folly in neglecting those thoughts of god , and the love of christ , which through the assistance of the holy ghost might have kept him from his scandalous fall , he wept bitterly . and this indeed is the common way of the working of the deceit of sin , as unto particular evils . it layes hold on the mind suddenly with thoughtfulness about the present sin , possesseth it , takes it up , so that either it recovers not it self at all to the considerations mentioned , or if any thoughts of them be suggested , the mind is so prepossest and filled , that they take no impression on the soul , or make no abode in it . thus doubtless was david surprised in the entrance of his great sin . sin and temptation did so possess and fill his mind with the present object of his lust , that he utterly forgot , as it were , those considerations which he had formerly made use of , when he so diligently kept himself from his iniquity . here therefore lyes the great wisdom of the soul , in rejecting the very first motions of sin , because by parlies with them the mind may be drawn off from attending unto its preservatives , and so the whole rush into evil . thirdly , it draws away the mind by frequency and long continuance of its solicitations , making as it were at last a conquest of it . and this happens not without an open neglect of the soul , in want of stirring up it self to give an effectual rebuke in the strength and by the grace of christ unto sin , which would have prevented its prevalency . but of this , more shall be spoken afterwards . and this is the first way whereby the law of sin acts its deceit against the soul. it draws off the mind from attendance unto its charge and office , both in respect of duty and sin . and so far as this is done the person is said to be drawn away , or drawn off . he is tempted ; every man is tempted , when he is thus drawn away by his own lust , or the deceit of sin dwelling in him . and the whole effect of this working of the deceituflness of sin may be reduced unto these three heads . first , the remission of an universally watchful frame of spirit unto every duty , and against all , even the most hidden and secret actings of sin . secondly , the omission of peculiar attending unto such duties as have an especial respect unto the weakning and ruine of the whole law of sin , and the obviating of its deceitfulness . thirdly , spiritual sloth , as to a diligent regard unto all the especial concernments of duties and sins . when these three things , with their branches mentioned , less or more , are brought about , in , or upon the soul , or so far as they are so , so far a man is drawn off by his own lust , or the deceit of sin . there is no need of adding here any directions for the prevention of this evil , they having sufficiently been laid down in our passage through the consideration both of the duty of the mind , and of the deceit of sin . chap. xi . the working of sin by deceit to entangle the affections . the wayes whereby it is done . means of their prevention . the second thing in the words of the apostle ascribed unto the deceitful working of sin is its enticing . a man is drawn away and enticed . and this seems particularly to respect the affections , as drawing away doth the mind . the mind is drawn away from duty , and the affections are enticed unto sin . from the prevalency hereof a man is said to be enticed , or entangled as with a bait ; so the word imports . for there is an allusion in it unto the bait wherewith a fish is taken on the hook which holds him to his destruction . and concerning this effect of the deceit of sin , we shall briefly shew two things . first , what it is to be enticed , or to be entangled with the bait of sin , to have the affections tainted with an inclin●tion thereunto , and when they are so . secondly , what course sin takes , and what way it proceedeth in , thus to entice , ensnare , or entangle the soul. for the first , first , the affections are certainly entangled when they stir up frequent imaginations about the proposed object which this deceit of sin leadeth and enticeth towards . when sin prevails , and the affections are gone fully after it , it fills the imagination with it , possessing it with images , likenesses , appearances of it continually . such persons devise iniquity and work evil on their beds , which they also practise when they are able , when it is in the power of their hand , mic. 2. 1. as in particular , peter tells us that they have eyes full of an adulteress , and they cannot cease from sin , 2 pet. 2. 14. that is , their imaginations are possest with a continual representation of the object of their lusts . and it is so in part where the affections are in part entangled with sin , and begin to turn aside unto it . john tells us that the things that are in the world , are the lust of the flesh , the lust of the eyes , and the pride of life , 1 ep. 2. 14. the lust of the eyes is that which by them is conveyed unto the soul. now it is not the bodily sense of seeing , but the fixing of the imagination from that sense on such thing , that is intended . and this is called the eyes , because thereby things are constantly represented unto the mind and soul , as outward objects are unto the inward sense by the eyes . and oftentimes the outward sight of the eyes is the occasion of these imaginations . so achan declares how sin prevailed with him , josh. 7. 21. first he saw the wedge of gold , and babylonish garment , and then he coveted them . he rolled them the pleasures , the profit of them , in his imagination , and then fixed his heart upon the obt●ining of them . now the heart may have a setled , fixed detestation of sin ; but yet if a man find that the imagination of the mind is frequently solicited by it ▪ and exercised about it , such a one may know that his affections are secretly enticed and entangled . secondly , this entanglement is heightned , when the imagination can prevail with the mind to lodge vain thoughts in it , with secret delight and complacency . this is termed by casuists , cogitatio morosa cum delectatione , an abiding thought with delight , which towards forbidden objects is in all cases actually sinful . and yet , this may be , when the consent of the will unto sin is not obtained ; when the soul would not for the world do the thing , which yet thoughts begin to lodge in the mind about . this lodging of vain thoughts in the heart the prophet complains of as a thing greatly sinful , and to be abhorred , jer. 4. 14. all these thoughts are messengers that carry sin to and fro between the imagination and the affections , and still encrease it , enflaming the imagination , and more and more entangling the affections . achan thinks upon the golden wedge , this makes him like it , and love it ; by loving of it , his thoughts are infected , and return to the imagination of its worth , and goodly shew , and so by little and little the soul is enflamed unto sin . and here if the will parts with its sovereignty , sin is actually conceived . thirdly , inclinations , or readiness to attend unto extenuations of sin , or the reliefs that are tendered against sin when committed , manifest the affections to be entangled with it . we have shewed , and shall yet farther evidence that it is a great part of the deceit of sin , to tender lessning and extenuating thoughts of sin unto the mind . is it not a little one ? or there is mercy provided , or it shall be in due time relinquished and given over , is its language in a deceived heart . now when there is a readiness in the soul to hearken and give entertainment unto such secret insinuations arising from this deceit , in reference unto any sin , or unapprovable course , it is an evidence that the affections are enticed . when the soul is willing , as it were to be tempted , to be courted by sin , to hearken to its dalliances and solicitations , it hath lost of its conjugal affections unto christ , and is entangled . this is looking on the wine when it is red , when it giveth its colour in the cup , when it moveth it self aright , prov. 33. 21. a pleasing contemplation on the invitations of sin , whose end the wise man gives us , ver . 32. when the deceit of sin hath prevailed thus far on any person , then he is enticed or entangled ; the will is not yet come to the actual conception of this or that sin by its consent , but the whole soul is in a near inclination thereunto . and many other instances i could give as tokens and evidences of this entanglement . these may suffice to manifest what we intend thereby . our next enquiry is , how , or by what means the deceit of sin proceeds thus to entice and entangle the affections ; and two or three of its baits are manifest herein . first it makes use of its former prevalency upon the mind in drawing it off from its watch and circumspection . sayes the wise man , prov. 1. 17. surely in vain is the not spread in the sight of any bird ; or before the eyes of every thing that hath a wing , as in the original . if it hath eyes open to discern the snare , and a wing to carry it away , it will not be caught . and in vain should the deceit of sin spread its snares and nets for the entanglement of the ●●l , whilest the eyes of the mind are intent upon what it doth , and so stir up the wings of its will and affections to carry it away and avoid it . but if the eyes be put out or diverted , the wings are of very little use for escape . and therefore this is one of the wayes which is used by them who take birds or fowls in their nets , they have false lights , or shews of things to divert the sight of their prey ; and when that is done , they take the season to cast their nets upon them . so doth the deceit of sin , it first draws off and diverts the mind by false reasonings and pretences , as hath been shewed , and then casts its net upon the affections for their entanglement . secondly , taking advantage of such seasons , it proposeth sin as desirable , as exceeding satisfactory to the corrupt part of our affections . it gilds over the object by a thousand pretences which it presents unto corrupt lustings . this is the laying of a bait , which the apostle in this verse evidently alludes unto . a bait is some what desirable and suitable , that is proposed to the hungry creature for its satisfaction , and it is by all artifices rendered desirable and suitable . thus is sin presented by the help of the imagination unto the soul ; that is , sinful and inordinate objects , which the affections cleave unto , are 〈◊〉 ●●●sented . the apostle tells us , that there are pleasures of sin , heb. 11. 35. which unless they are despis●d , as they were by moses , there is no escaping of sin it self hence they that live in sin , are said to live in pleasure , james 5. 5. now this pleasure of sin consisteth in its suitableness to give satisfaction to the flesh , to lust , to corrupt affections . hence is that caution , rom. 13. 14. make no provision for the flesh to fulfill the lust thereof . that is , do not suffer your minds , thoughts , or affections to fix upon sinful objects , suited to give satisfaction to the lusts of the flesh , to nouri● and cherish them thereby . to which purpose he speaks again , gal. 5. 16. fulfill ye not the lusts of the flesh . bring not in the pleasures of sin to give them satisfaction . when men are under the power of sin , they are said to fulfill the desires of the flesh and of the mind , eph. 2. 3. thus therefore the deceit of sin endeavours to entangle the affections , by proposing unto them through the assistance of the imagination that suitableness which is in it to the satisfaction of its corrupt lusts , now set at some liberty by the inadvertency of the mind . it presents its wine as sparkling in the cup , the beauty of the adulteress , the riches of the world unto sensual and covetous persons , and somewhat in the like kind , in some degrees to believers themselves . when therefore , i say , sin would entangle the soul , it prevails with the imagination to solicit the heart , by representing this false painted beauty , or pretended satisfactoriness of sin : and then if satan with any peculiar temptation fall in to its assistance , it oftentimes inflames all the affections , and puts the whole soul into disorder . thirdly , it hides the danger that attends sin , it covers it as the hook is covered with the bait , or the net spread over with meat for the fowl to be taken . it is not indeed possible that sin should utterly deprive the soul of the knowledge of the danger of it . it cannot dispossess it of its notion or perswasion that the wages of sin is death ; and that it is the judgment of god , that they that commit sin are worthy of death . but this it will do , it will so take up and possess the mind and affections with the baits and desirableness of sin , that it shall divert them from an actual and practical contemplation of the danger of it . what satan did in and by his first temptation , that sin doth ever since . at first eve guards her self , with calling to mind the danger of sin ; if we eat , or touch it , we shall die , gen. 3. 3. but so soon as satan had filled her mind with the beauty and usefulness of the fruit to make on wise , how quickly did she lay aside her practical prevalent consideration of the danger of eating it , the curse due unto it ; or else relieves her self with a vain hope and pretence that it should not be , because the serpent told her so . so was david beguiled in his great transgression , by the deceit of sin ; his lust being pleased and satisfied , the consideration of the guilt and danger of his transgression was taken away : and therefore he is said to have despised the lord , 2 sam. 12. 9. in that he considered not the evil that was in his heart , and the danger that attended it in the threatning or commination of the law. now sin when it presseth upon the soul to this purpose , will use a thousand wiles to hide from it the terrour of the lord , the end of transgressions , and especially of that peculiar folly which it solicits the mind unto . hopes of pardon shall be used to hide it , and future repentance shall hide it , present importunity of lust shall hide it , occasions and opportunities shall hide it , surprizals shall hide it , extenuation of sin shall hide it , balancing of duties against it shall hide it , fixing the imagination on present objects shall hide it , desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits , shall hide it . a thousand wiles it hath which cannot be recounted . fourthly , having prevailed thus far , gilding over the pleasures of sin , hiding its end and demerit , it proceds to raise pervers reasonings in the mind , to fix it upon the sin proposed , that it may be conceived and brought forth , the affections being already prevailed upon ; of which we shall speak under the next head of its progress . here we may stay a little , as formerly , to give some few directions for the obviating of this woful work of the deceitfulness of sin . would we not be enticed or entangled , would we not be disposed to the conception of sin , would we be turned out of the road and way which goes down to death ; let us take heed of our affections , which are of so great concernment in the whole course of our obedience , that they are commonly in the scripture called by the name of the heart , as the principal thing which god requires in our walking before him . and this is not slightly to be attended unto . prov. 4. 23. saith the wise man , keep thy heart with all diligence , or as in the original , above or before all keepings ; before every watch , keep thy heart . you have many keepings that you watch unto ; you watch to keep your lives , to keep your estates , to keep your reputations , to keep up your families ; but , saith he , above all these keepings , prefer that , attend to that of the heart , of your affections , that they be not entangled with sin ; there is no safety without it . save all other things and lose the heart , and all is lost , lost unto all eternity . you will say then , what shall we do , or how shall we observe this duty ? first , keep your affections as to their object in general . this advice the apostle gives in this very case , coloss. 3. his advice in the beginning of that chapter is to direct us unto the mortification of sin , which he expresly engageth in , ver . 5. mortifie therefore your members which are on the earth . prevent the working and deceit of sin which wars in your members . to prepare us , to enable us hereunto , he gives us that great direction , ver . 2. set your affections on things above , not on things of the earth . fix your affections on heavenly things , this will enable you to mortifie sin : fill them with the things that are above , let them be exercised with them , and so enjoy the chiefest place in them . they are above , blessed and suitable objects , meet for , and answering unto our affections . god himself , in his beauty and glory ; the lord jesus christ , who is altogether lovely , the chiefest of ten thousand ; grace and glory , the mysteries revealed in the gospel , the blessedness promised thereby . were our affections filled , taken up , and possessed with these things , as it is our duty that they should be , it is our happiness when they are ; what access could sin with its painted pleasures , with its sugred poisons , with its envenomed baits , have unto our souls ? how should we loath all its proposals , and say unto them , get ye hence as an abominable thing ? for what are the vain transitory pleasures of sin , in comparison of the exceeding recompence of reward which is proposed unto us ? which argument the apostle presses , 2 cor. 4. 18. secondly , as to the object of your affections in an especial manner ; let it be the cross of christ , which hath an exceeding efficacy towards the disappointment of the whole work of indwelling-sin . gal. 6. 14. god forbid that i should glory , save in the cross of our lord jesus , whereby the world is crucified unto me , and i unto the world . the cross of christ he gloried and rejoyced in ; this his heart was set upon , and these were the effects of it ; it crucified the world unto him , made it a dead and undesirable thing . the baits and pleasures of sin are taken all of them out of the world , and the things that are in the world , namely the lust of the flesh , the lust of the eyes , and the pride of life . these are the things that are in the world ; from these doth sin take all its baits , whereby it enticeth and entangleth our souls . if the heart be filled with the cross of christ , it casts death and undesirableness upon them all , it leaves no seeming beauty , no appearing pleasure or comeliness in them . again , saith he , it crucifieth me to the world ; makes my heart , my affections , my desires dead unto any of these things . it roots up corrupt lusts and affections , leaves no principle to go forth and make provision for the flesh to fulfill the lusts thereof . labour therefore to fill your hearts with the cross of christ. consider the sorrows he underwent , the curse he bore , the blood he shed , the cries he put forth , the love that was in all this to your souls , and the mystery of the grace of god therein . meditate on the vileness , the demerit , and punishment of sin as represented in the cross , the blood , the death of christ. is christ crucified for sin , and shall not our hearts be crucified with him unto sin ? shall we give entertainment unto that , or hearken unto its dalliances , which wounded , which pierced , which slew our dear lord jesus ? god forbid . fill your affections with the cross of christ , that there may be no room for sin . the world once put him out of the house into a stable , when he came to save us ; let him now turn the world out of doors , when he is come to sanctifie us . secondly , look to the vigour of the affections towards heavenly things ; if they are not constantly attended , excited , directed , and warned , they are apt to decay , and sin lies in wait to take every advantage against them . many complaints we have in the scripture of those who lost their first love , in suffering their affections to decay . and this should make us jealous over our own hearts , lest we also should be over-taken with the like back-sliding frame . wherefore be jealous over them , often strictly examine them , and call them to account , supply unto them due considerations for their exciting and stirring up unto duty . chap. xii . the conception of sin through its deceit . wherein it consisteh . the consent of the will unto sin. the nature thereof . ways and means whereby it is obtained . other advantages made use of by the deceit of sin. ignorance , errours . the third success of the deceit of sin in its progressive work , is the conception of actual sin . when it hath drawn the mind off from its duty , and entangled the affections , it proceeds to conceive sin in order to the bringing of it forth . then when lust hath conceived it bringeth forth sin . now the conception of sin , in order unto its perpetration , can be nothing but the consent of the will : for as without the consent of the will sin cannot be committed , so where the will hath consented unto it , there is nothing in the soul to hinder its actual accomplishment . god doth indeed by various ways and means frustrate the bringing forth of these adulterate conceptions , causing them to melt away in the womb , or one way or other prove abortive , so that not the least part of that sin is committed which is willed or conceived ; yet there is nothing in the soul it self that remains to give check unto it , when once the will hath given its consent . ofttimes when a cloud is full of rain , and ready to fall , a wind comes and drives it away . and when the will is ready to bring forth its sin , god diverts it by one wind or other , but yet the cloud was as full of rain as if it had fallen , and the soul as full of sin as if it had been committed . this conceiving of lust or sin then , is its prevalency in obtaining the consent of the will unto its solicitations . and hereby the soul is deflowered of its chastity towards god in christ , as the apostle intimates , 2 cor. 11. 2 , 3. to clear up this matter we must observe , first , that the will is the principle , the next seat and cause of obedience and disobedience . moral actions are unto us , or in us , so far good or evil as they partake of the consent of the will. he spake truth of old who said , omne peccatum est adeò voluntarium , ut non ●it peccatum nisi sit voluntarium . every sin is so voluntary , that if it be not voluntary ▪ it is not sin . it is most true of actual sins . the formality of their iniquity ariseth from the acts of the will in them , and concerning them , i mean , as to the persons that commit them ; otherwise in it self the formal reason of sin is its aberration from the law of god. secondly , there is a two-fold consent of the will unto sin . first , that which is full , absolute , complete , and upon deliberation . a prevailing consent , the convictions of the mind being conquered , and no principle of grace in the will to weaken it . with this consent the soul goes into sin , as a ship before the wind with all its sails displayed , without any check or stop . it rusheth into sin like the horse into the battel . men thereby , as the apostle speaks , giving themselves over to sin with greediness , ephes. 4. 19. thus ahabs will was in the murthering of naboth , he did it upon deliberation , by contrivance , with a full consent ; the doing of it gave him such satisfaction , as that it cured his malady or the distemper of his mind . this is that consent of the will which is acted in the finishing and compleating of sin , in unregenerate persons , and is not required to the single bringing forth of sin , whereof we speak . secondly , there is a consent of the will , which is attended with a secret renitency and volition of the contrary . thus peter's will was in the denying of his master . his will was in it , or he had not done it ; it was a voluntary action , that which he chose to do at that season . sin had not been brought forth , if it had not been thus conceived . but yet at this very time there was resident in his will a contrary principle of love to christ , yea , and faith in him which utterly failed not . the ecafficy of it was intercepted , and its operations suspended actually , through the violent urging of the temptation that he was under ; but yet it was in his will , and weakned his consent unto sin , though it consented : it was not done with self-pleasing , which such full acts of the will do produce . thirdly , although there may be a predominant consent in the will , which may suffice for the conception of particular sins , yet there cannot be an absolute , total , full consent of the will of a believer unto any sin : for , first , there is in his will a principle fixed on good , on all good , rom. 7. 21. he would do good . the principle of grace in the will , inclines him to all good . and this in general is pravalent against the principle of sin , so that the will is denominated from thence . grace hath the rule and dominion , and not sin , in the will of every believer . now that consent unto sin in the will , which is contrary to the inclination and general prevailing principle in the same will , is not , cannot be total , absolute and complete . secondly , there is not only a general , ●●●ng , prevailing principle in the will against sin , but there is also a secret reluctancy in it against its own act in consenting unto sin . it is true , the soul is not sensible sometimes of this reluctancy , because the present consent carries away the prevailing act of the will , and takes away the sense of the lusting of the spirit , or reluctancy of the principle of grace in the will. but the general rule holdeth in all things at all times , gal. 5. 17. the spirit lusteth against the flesh : it doth so actually , though not always to the same degree , nor with the same success . and the prevalency of the contrary principle in this or that particular act , doth not disprove it . it is so on the other side , there is no acting of grace in the will but sin lusts against it , although that lusting be not made sensible in the soul , because of the prevalency of the contrary acting of grace , yet it is enough to keep those actings from perfection in their kind . so is it in this renitency of grace against the acting of sin in the soul ; though it be not sensible in its operations , yet it is enough to keep that act from being full and complete . and much of spiritual wisdom lies in discerning aright between the spiritual renitency of the principle of grace in the will against sin , and the rebukes that are given the soul by conscience upon conviction for sin . fourthly , observe , that reiterated repeated acts of the consent of the will unto sin , may beget a disposition , and inclineableness in it unto the like acts , that may bring the will unto a proneness and readiness to consent unto sin upon easie sollicitation● which is a condition of soul dangerous , and greatly to be watched against . fifthly , this consent of the will , which we have thus described , may be considered two ways . first , as it is exercised about the circumstances , causes , means and inducements unto sin . secondly , as it respects this or that actual sin . in the first sense , there is a virtual consent of the will unto sin in every inadvertency unto the prevention of it , in every neglect of duty that makes way for it , in every hearkning unto any temptation leading towards it . in a word , in all the diversions of the mind from its duty , and intanglements of the affections by sin before mentioned . for where there is no act of the will formally , or virtually , there is no sin . but this is not that which we now speak of . but in particular the consent of the will unto this or that actual sin , so far as that either sin is committed , or is prevented by other wayes and means not of our present consideration . and herein consists the conceiving of sin . these things being supposed , that which in the next place we are to consider , is the way that the deceit of sin proceedeth in ; to procure the consent of the will , and so to conceive actual sin in the soul. to this purpose observe , first , that the will is a rational appetite ; rational as guided by the mind ; and an appetite as excited by the affections ; and so in its operation or actings hath respect to both , is influenced by both . secondly , it chuseth nothing , consents to nothing but sub ratione boni , as it hath an appearance of good , some present good . it cannot consent to any thing under the notion or apprehension of its being evil in any kind . good is its natural and necessary object , and therefore whatever is proposed unto it for its consent , must be proposed under an appearance of being either good in it self , or good at present unto the soul , or good so circumstantiate as it is ; so that , thirdly , we may see hence the reason why the conception of sin is here placed as a consequent of the minds being drawn away , and the affections being entangled . both these have an influence into the consent of the will , and the conception of this or t●at actual sin thereby . our way therefore here is made somewhat plain . we have seen at large how the mind is drawn away by the deceit of sin , and how the affections are entangled , that which remains is but the proper effect of these things ; for the discovery whereof we must instance in some of the special deceits , corrupt and fallacious reasonings before mentioned , and then shew their prevalency on the will to a consent unto sin . first , the will is imposed upon by that corrupt reasoning , that grace is exalted in pardon ; and that mercy is provided for sinners . this first as hath been shewed , deceives the mind , and that opens the way to the wills consent , by removing a sight of evil which the will hath an aversation unto . and this is carnal hearts prevails so far as to make them think that their liberty consists in being servants of corruption , 2 pet. 2. 19. and the poyson of it doth oftentimes taint and vitiate the minds of believers themselves ; whence we are so cautioned against it in the scripture . to what therefore hath been spoken before , unto the use and abuse of the doctrine of the grace of the gospel , we shall add some few more considerations , and fix upon one place of scripture that will give light unto it . there is a twofold mysterie of grace ; of walking with god , and of coming unto god. and the great design of sin is to change the doctrine and mysterie of grace in reference unto these things , and that by applying those considerations unto the one , which are proper unto the other , whereby each part is hindred , and the influence of the doctrine of grace into them for their fartherance defeated ; see 1 joh. 2. 1 , 2. these things write i unto you that ye sin not ; & if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . here is the whole design and use of the gospel briefly expressed , these things , saith he , i write unto you ; what things were these ? those mentioned , v. 2. the life was manifested , and we have seen it , and 〈◊〉 witness , and shew unto you that eternal life which was with the father , and was manifested unto us , that is , the things concerning the person and mediations of christ ; and v. 7. that pardon , forgiveness and expiation from sin is to be attained by the blood of christ. but to what end and purpose doth he write these things to them , what do they teach , what do they tend unto ? an universal abstinence from sin ; i write unto you , saith he , that you sin not . this is the proper , only , genuine end of the doctrine of the gospel . but to abstain from all sin , is not our condition in this world . chap. 1. 8. if we say that we have no sin , we deceive our selves , and the truth is not in us . what then shall be done in this case ? in supposition of sin , that we have sinned , is there no relief provided for our souls and consciences in the gospel ? yes , saith he , if any man sin , we have an advocate with the father , jesus christ the righteous , and he is a propitiation for our sins . there is full relief in the propitiation and intercession of christ for us . this is the order and method of the doctrine of the gospel and of the application of it to our own souls : first , to keep us from sin ; and then to relieve us against sin . but here entere●h the dece●t of sin , and puts this new wine into old bottles , whereby the bottles are brok●n , and the wine perisheth as to our benefit by it . it changeth this method and order of the application of gospel-truths . it takes up the last first , and that excludes the use of the first utterly . if any man sin there is pardon provided , is all the gospel that sin would willingly suffer to abide on the minds of men . when we would come to god by believing , it would be pressing the former part of being free from sin , when the gospel proposeth the latter principally , or the pardon of sin for our encouragement . when we are come to god , and should walk with him , it will have only the latter proposed , that there is pardon of sin , when the gospel principally proposeth the former , of keeping our selves from sin . the grace of god bringing salvation having appeared unto us to that end and purpose . now the mind being entangled with this deceit , drawn off from its watch by it , diverted from the true ends of the gospel , doth several wayes impose upon the will to obtain its consent . first , by a sudden surprizal in case of temptation . temptation is the representation of a thing as a present good , a particular good , which is a real evil , a general evil . now when a temptation armed with opportunity and provocation , befalls the soul , the principle of grace in the will riseth up with a rejection and detestation of it . but on a sudden the mind being deceived by sin , breaks in upon the will , with a corrupt fallacious reasoning from gospel-grace and mercy , which first staggers , then abates the wills opposition , and then causeth it to cast the scale by its consent of the side of temptation , presenting evil as a present good ; and sin in the sight of god is conceived , though it be never committed . thus is the seed of god sacrificed to moloch , and the weapons of christ abused to the service of the devil . secondly , it doth it insensibly . it insinuates the poyson of this corrupt reasoning by little and little , untill it hath greatly prevailed . and as the whole effect of the doctrine of the gospel in holiness and obedience , consists in the souls being cast into the frame and mould of it , rom. 6. 17. so the whole of apostasie from the gospel , is principally the casting of the soul into the mould of this false reasoning , that sin may be indulged unto upon the account of grace and pardon . hereby is the soul gratified in sloth and negligence , and taken off from its care , as to particular duties and avoidance of particular sins . it works the soul insensibly off from the mysterie of the law of grace , to look for salvation as if we had never performed any duty , being after we have done all unprofitable servants , with a resting on soveraign mercy ▪ through the blood of christ , and to attend unto duties with all diligence as if we looked for no mercy ; that is with no less care , though with more liberty and freedom . this the deceitfulness of sin endeavoureth by all means to work the soul from , and thereby debaucheth the will when its consent is required unto particular sins . secondly , the deceived mind imposeth on the will to obtain its consent unto sin , by proposing unto it , the advantages that may accrew and arise thereby , which is one medium whereby its self also is drawn away . it renders that which is absolutely evil , a present appearing good . so was it with eve , gen. 3. laying aside all considerations of the law , covenant , and threats of god , she all at once reflects upon the advantages , pleasures and benefits which she should obtain by her sin , and reckons them up to solicit the consent of her will. it is , saith she , good for food , pleasant to the eyes , and to be desired to make one wise . what should she do then but eat it ; her will consented and she did so accordingly . pleas for obedience are laid out of the way , and only the pleasures of sin are taken under consideration . so saith ahab , 1 king. 21. naboth's vineyard is near my house , and i may make it a garden of herbs , therefore i must have it . these considerations a deceived mind imposed on his will ; until it made him obstinate in the pursuit of his covetousness through perjury and murther , to the utter ruine of himself and his family . thus is the guilt and tendency of sin hid under the covert of advantages and pleasures , and so is conceived or resolved on in the soul. secondly , as the mind being withdrawn , so the affections being enticed and entangled , do greatly farther the conception of sin in the soul by the consent of t●e will ; and they do it two waies . first , by s●me hasty impulse and surprisal ; being themselves ●●●●red up , incited , and drawn forth by some violent provocation , or suitable temptation , they put the whole soul as it were into a combustion , and draw the will into a consent unto what they are provoked unto and entangled withal . so was the case of david in the matter of nabal . a violent provocation from the extream unworthy carriage of that foolish churle , stirs him up to wrath and revenge , 1 sam. 25. 13. he resolves upon it , to destroy an whole family , the innocent with the guilty , ver . 33 , 34. self-revenge , and murther , were for the season conceived , resolved , consented unto , until god graciously took him off . his entangled , provoked affections , surprised his will to consent unto the conception of many bloody sins . the case was the same with asa in his anger , when he smote the prophet , and with peter in his fear when he denyed his master . let that soul which would take heed of conceiving sin , take heed of entangled affections . for sin may be suddenly conceived , the prevalent consent of the will may be suddenly obtained , which gives the soul a fixed guilt , though the sin it self be never actually brought forth . secondly , enticed affections procure the consent of the will by frequent solicitations , whereby they get ground insensibly upon it , and enthrone themselves . take an instance in the sons of jacob , gen. 37. 4. they hate their brother , because their father loved him . their affections being enticed , many new occasions fall out to entangle them farther , as his dreams and the like . this lay rankling in their hearts , and never ceased soliciting their wills , until they resolved upon his death . the unlawfulness , the unnaturalness of the action , the grief of their aged father , the guilt of their own souls , are all laid aside ; that hatred and envy that they had conceived against him ceased not until they had got the consent of their wills to his ruine . this gradual progress of the prevalency of corrupt affections to solicite the soul unto sin the wise man excellently describes , prov. 23. 31 , 32 , 33 , 34 , 35. and this is the common way of sins procedure in the destruction of souls which seem to have made some good engagements in the wayes of god. when it hath entangled them with one temptation , and brought the will to some liking of it , that presently becomes another temptation , either to the neglect of some duty , or to the refusal of more light ; and commonly that whereby men fall off utterly from god , is not that wherewith they are first entangled . and this may briefly suffice for the third progressive act of the deceit of sin . it obtains the wills consent unto its conception , and by this means are multitudes of sins conceived in the heart which very little less defile the soul , or cause it to contract very little less guilt , than if they were actually committed . unto what hath been spoken concerning the deceitfulness of indwelling-sin in general , which greatly evidenceth its power and efficacy , i shall adde as a close of this discourse , one or two particular ways of its deceitful actings , consisting in advantages that it maketh use of , and means of relieving it self against that disquisition which is made after it by the word and spirit for its ruine . one head only of each sort we shall here name . first , it makes great advantage of the darkness of the mind , to work out its design and intendments . the shades of a mind totally dark , that is , devoid utterly of saving grace , are the proper working place of sin . hence the effects of it are called , the works of darkness , ephes. 5. 11. rom. 13. 12. as springing from thence . sin works and brings forth by the help of it . the working of lust under the covert of a dark mind , is as it were the upper region of hell ; for it lies at the next door to it for filth , horrour , and confusion . now there is a partial darkness abiding still in believers ; they know but in part , 1 cor. 13. 12. though there be in them all a principle of saving light , the day-star is risen in their hearts , yet all the shades of darkness are not utterly expelled out of them in this life . and there are two parts , as it were , or principal effects of the remaining darkness that is in believers . first , ignorance , or a nescience of the will of god , either juris or facti , of the rule and law in general , or of the reference of the particular fact that lies before the mind unto the law. secondly , errour and mistakes , positively taking that for truth which is falshood , and that for light which is darkness . now of both these doth the law of sin make great advantage for the exerting of its power in the soul. first , is there a remaining ignorance of any thing of the will of god , sin will be sure to make use of it , and improve it to the uttermost . though abimelech were not a believer , yet he was a person that had a moral integrity with him in his ways and actions ; he declares himself to have had so , in a solemn appeal to god the searcher of all hearts , even in that wherein he miscarried , gen. 20. 5. but being ignorant that fornication was a sin , or so great a sin , as that it became not a morally honest man to defile himself with it , lust hurries him into that intention of evil in reference unto sarah , as we have it there related . god complains that his people perished for lack of knowledge , hos. 4. 6. being ignorant of the mind and will of god , they rush'd into evil at every command of the law of sin . be it as to any duty to be performed , or as to any sin to be committed , if there be in it darkness or ignorance of the mind about them , sin will not lose its advantage . many a man being ignorant of the duty incumbent on him for the instruction of his family , casting the whole weight of it upon the publick teaching , is by the deceitfulness of sin brought into an habitual sloth and negligence of duty . so much ignorance of the will of god and duty , so much advantage is given to the law of sin . and hence we may see what is that true knowledge which with god is acceptable ; how exactly doth many a poor soul , who is low as to notional knowledge , yet walk with god ? it seems they know so much , as sin hath not on that account much advantage against them ; when others high in their notions , give advantage to their lusts even by their ignorance , though they know ●itnot . secondly , errour is a worse part or effect of the minds darkness , and gives great advantage to the law of sin . there is indeed ignorance in every error , but there is not error in all ignorance , and so they may be distinguished . i shall need to exemplifie this but with one consideration , and that is , of men , who being zealous for some error , do seek to suppress and persecute the truth . indwelling-sin desires no greater advantage . how will it every day , every hour pour forth wrath , revilings , hard speeches ; breathe revenge , murther , desolation , under the name perhaps of zeal . on this account we may see poor creatures pleasing themselves every day , as if they vaunted in their excellency , when they are foaming out their own shame . under their real darkness and pretended zeal , sin sits securely and fills pulpits , houses , prayers , streets , with as bitter fruits of envy , malice , wrath , hatred , evi●●urmises , false speakings , as full as they can hold . the common issue with such poor creatures , is , the holy blessed meek spirit of god withdraws from them , and leaves them visibly and openly to that evil , froward , wrathful , worldly spirit , which the law of sin hath cherished and heightned in them . sin dwells not any where more secure , than in such a frame . thus i say , it lays hold in particular of advantages to practise upon , with its deceitfulness , and therein also to exert its power in the soul , whereof this single instance of its improving the darkness of the mind unto its own ends , is a sufficient evidence . secondly , it useth means of relieving it self against the pursuit ▪ that is made after it in the heart by the word and spirit of grace . one also of its wiles , in the way of instance , i shall name in this kind , and that i ; the alleviation of its own guilt . it pleads for it self , that it is not so bad , so filthy , so fatal as is pretended ; and this course of extenuation it proceds in two ways . first , absolutely ; many secret pleas it will have that the evil which it tends unto is not so pernicious as conscience is perswaded that it is , it may be ventured on without ruine . these considerations it will strongly urge , when it is at work in a way of surprizal , when the soul hath no leisure or liberty to weigh its suggestions in the ballance of the sanctuary , and not seldom is the will imposed on hereby , and advantages gotten to shift it self from under the sword of the spirit . it is not such but that it may be let alone , or suffered to die of it self , which probably within a while it will do ; no need of that violence which in mortification is to be offered ; it is time enough to deal with a matter of no greater importance hereafter ; with other pleas like those before-mentioned . secondly , comparatively , and this is a large field for its deceit and subtilty to lurk in . though it is an evil indeed to be relinquished , and the soul is to be made watchful against it , yet it is not of the magnitude and degree ; as we may see in the lives of others , even saints of god , much less such as some saints of old have fallen into . by these and the like pretences , i say , it seeks to evade and keep its aboad in the soul when pursued to destruction . and how little a portion of its deceitfulness is it that we have declared ? chap. xiii . several waies whereby the bringing forth of conceived sin is obstructed . before we proceed to the remaining evidences of the power and efficacy of the law of sin , we shall take occasion from what hath been delivered , to divert unto one consideration that offers it self from that scripture , which was made the bottom and foundation of our discourse of the general deceitfulness of sin ; namely james 1. 14. the apostle tells us that lust conceiving brings forth sin ; seeming to intimate , that look what sin is conceived , that also is brought forth . now placing the conception of sin , as we have done , in the consent of the will unto it , and reckoning , as we ought , the bringing forth of sin to consist in its actual commission , we know that these do not necessarily follow one another . there is a world of sin conceived in the womb of the wills and hearts of men , that is never brought forth . our present business then shall be to enquire whence that comes to pass . i answer then ; first , that this is not so , is no thanks to sin , nor the law of it . what it conceives , it would bring forth ; and that it doth not , is for the most part but a small abatement of its guilt . a determinate will of actual sinning , is actual sin . there is nothing wanting on sins part , that every conceived sin is not actually accomplished . the obstacle and prevention lies on another hand . secondly , there are two things that are necessary in the creature that hath conceived sin , for the bringing of it forth . first , power . secondly , continuance in the will of sinning , until it be perpetrated and committed . where these two are , actual sin will unavoidably ensue . it is evident therefore , that that which hinders conceived sin from being brought forth , must affect either the power or the will of the sinner . this must be from god. and he hath two waies of doing it . first , by his providence , whereby he obstructs the power of sinning . secondly , by his grace , whereby he diverts or changes the will of sinning . i do not mention these waies of gods dispensations thus distinctly , as though the one of them were alwaies without the other ; for there is much of grace in providential administrations , and much of the wisdom of providence seen in the dispensations of grace . but i place them in this distinction , because they appear most eminent therein . providence in outward acts respecting the power of the creature , grace common or special in internal efficacie , respecting his will. and we shall begin with the first . first , when sin is conceived , the lord obstructs its production by his providence in taking away , or taking short that power which is absolutely necessary for its bringing forth or accomplishment . as , first , life is the foundation of all power , the principle of operation . when that ceaseth , all power ceaseth with it . even god himself , to evince the everlasting stability of his own power , gives himself the title of the living god. now he frequently obviates the power of exerting sin actually , by cutting short and taking away the liv●s of them that have conceived it . thus he dealt with the army of senacherib , when according as he had purposed , so he threatned that the lord should not deliver jerusalem out of his hand , 2 kings 18. 35. god threatens to cut short his power , that he should not execute his intendment , chap. 19. 28. which he performs accordingly , by taking away the lives of his souldiers , ver . 35. without whom it was impossible that his conceived sin should be brought forth . this providential dispensation in the obstruction of conceived sin , moses excellently sets forth in the case of pharaoh , exod. 15. 9. 19. the enemy said , i will pursue , i will overtake , i will divide the spoil , my lusts shall be satisfied upon them : i will draw my sword , my hand shall destroy them . thou didst blow with thy wind , the sea covered them , they sank as lead in the mighty waters . sins conception is fully expressed , and as full a prevention is annexed unto it . in like manner he dealt with the companies of fifties and their captains , who came to apprehend elijah , 2 kings 1. 10 , 11. fire came down from heaven and consumed them , when they were ready to have taken him . and sundry other instances of the like nature might be recorded . that which is of universal concernment , we have in that great providential alteration , which put a period to the lives of men . men living hundreds of years , had a long season to bring forth the sins they had conceived ; thereupon the earth was filled with violence , injustice , and rapine , and all flesh corrupted their waies , gen. 6. 12 , 19. to prevent the like inundation of sin , god shortens the course of the pilgrimage of men in the earth , and reduces their lives to a much shorter measure . besides this general law , god daily thus cuts off persons , who had conceived much mischief and violence in their hearts , and prevents the execution of it . blood-thirsty and deceitful men do not live out half their days . they have yet much work to do , might they have but space given them to execute the bloody and sinful purposes of their minds . the psalmist tells us , psal. 146. 4. in the day that the breath of man goeth forth , his thoughts perish : he had many contrivances about sin , but now they are all cut off . so also , eccles. 8. 12 , 13. though a sinner do evil an hundred times , and his days be prolonged ; yet surely i know that it shall be well with them that fear god , which fear before him ; but it shall not be well with the wicked , neither shall he prolong his daies , which are as a shadow , because he feareth not before god. how long soever a wicked man lives , yet he dies judicially , and shall not abide to do the evil he had conceived . but now seeing we have granted , that even believers themselves may conceive sin through the power and the deceitfulness of it , it may be enquired whether god ever thus obviates its production and accomplishment in them , by cutting off and taking away their lives , so as that they shall not be able to perform it : i answer , first , that god doth not judicially cut off and take away the life of any of his , for this end and purpose , that he may thereby prevent the execution , or bringing forth of any particular sin that he had conceived , and which without that taking away he would have perpetrated . for , first , this is directly contrary to the very declared end of the patience of god towards them , 2 pet. 3. 9. this is the very end of the long-suffering of god towards believers , that before they depart hence , they may come to the sense , acknowledgment , and repentance of every known sin . this is the constant and unchangeable rule of gods patience in the covenant of grace ; which is so far from being in them an incouragement unto sin , that it is a motive to universal watchfulness against it , of the same nature with all gospel-grace , and of mercy in the blood of christ. now this dispensation whereof we speak , would lie in a direct contradiction unto it . secondly , this also flows from the former , that whereas conceived sin contains the whole nature of it , as our saviour at large declares , matth. 5. and to be cut off under the guilt of it , to prevent its farther progress , argues a continuance in the purpose of it without repentance ; it cannot be but they must perish for ever who are so judicially cut off . but god deals not so with his , he casts not off the people whom he did fore-know . and thence david prays for the patience of god before-mentioned , that it might not be so with him , psa. 39. 13. o spare me that i may recover strength , before i go hence and be no more . but yet , secondly , there are some cases wherein god may , and doth take away the lives of his own to prevent the guilt that otherwise they would be involved in ; as , first , in the coming of some great temptation and tryal upon the world . god knowing that such and such of his would not be able to withstand it , and hold out against it , but would dishonour him , and defile themselves , he may , and doubtless often doth take them out of the world , to take them out of the way of it . isa. 57. 1. the rig●teous is taken away from the evil to come ; not only the evil of punishment and judgement , but the evil of temptations and trials , which oftentimes proves much the worse of the two . thus a captain in war will call off a souldier from his watch and guard , when he knows that he is not able , through some infirmity to bear the stress and force of the enemy that is coming upon him . secondly , in case of their engagement into any way not acceptable to him , through ignorance , or not knowing of his mind and will. this seems to have been the case of josiah . and doubtless the lord doth oftentimes thus proceed with his . when any of his own are engaged in waies that please him not , through the darkness and ignorance of their minds , that they may not proceed to farther evil or mischief , he calls them off from their station and employment , and takes them to himself , where they shall erre and mistake no more . but in ordinary cases , god hath other waies of diverting his own from sin , than by killing of them , as we shall see afterwards . secondly , god providentially hinders the bringing forth of conceived sin , by taking away , and cutting short the power of them that had conceived it ; so that though their lives continue , they shall not have that power , without which it is impossible for them to execute what they had intended , or to bring forth what they had conceived . hereof also we have sundry instances . thus was the case with the builders of babel , gen. 11. what ever it were in particular that they aimed at , it was in the pursuit of a design of apostasie from god. one thing requisite to the accomplishing of what they aimed at , was the oneness of their language ; so god sayes , v. 6. they have all one language , and this they begin to do , and now nothing will be restrained from them that they have imagined to do . in an ordinary way they will accomplish their wicked design . what course doth god now take to obviate their conceived sin ? doth he bring a flood upon them to destroy them , as in the old world sometime before ? doth he send his angel to cut them off , like the army of senacherib afterwards ? doth he by any means take away their lives ? no , their lives are continued , but he confounds their language , so that they cannot go on with their work , ver . 7. takes away that wherein their power consisted . in like manner did he proceed with the sodomites , gen. 19. 11. they were engaged in , and set upon the pursuit of their filthy lusts . god smites them with blindness , so that they could not find the door where they thought to have used violence for the compassing of their ends ; their lives were continued , and their will of sinning , but their power is cut short and abridged . his dealing with jeroboam , 1 king. 13. 4. was of the same nature . he stretched out his hand to lay hold of the prophet , and it withered and became useless . and this is an eminent way of the effectual acting of gods providence in the world , for the stopping of that inundation of sin , which would overflow all the earth were every womb of it opened . he cuts men short of their moral power , whereby they should effect it . many a wretch that hath conceived mischief against the church of god , hath by this means been divested of his power , whereby he thought to accomplish it . some have their bodies smitten with diseases , that they can no more serve their lusts , nor accompany them in the perpetrating of folly . some are deprived of the instruments whereby they would work . there hath been for many daies , sin and mischief enough conceived , to root out the generation of the righteous from the face of the earth , had men strength and ability to their will , did not god cut off and shorten their power , and the daies of their prevalency . psa. 64. 6. they search out iniquities , they accomplish a diligent search , both the inward thought of every one of them and the heart is deep . all things are in a readiness , the design is well laid , their counsels are deep and secret . what now shall hinder them from doing what ever they have imagined to do ? v. 7 , 8. but god shall shoot at them with an arrow , suddenly shall they be wounded : so they shall make their own tongue to fall upon themselves . god meets with them , brings them down , that they shall not be able to accomplish their d●sign . and this way of gods preventing sin , seems to b●at e●st ordinarily , peculiar to the men of the world ; god deals thus with them every day , and leaves them to pine away in their sins . they go all their daies big with the iniquity they have conceived , and are greatly burdened that they ●anno● be delivered of it . the prophet tells us , that they practise iniquity that they had conceived , because it is in the power of their hand , micah 2. 1. if they have power for it , they will accomplish it ; ezek. 22. 6. to their power they shed blood . this is the measure of their sinning , even their power . they do many of them , no more evil , they commit no more sin than they can . their whole restraint lies in being cut short in power in one kind or another . their bodies will not serve them for their contrived uncleannesses ; nor their hands for their revenge and rapine , nor their instruments for persecution ; but they go burdened with conceived sin , and are disquieted and tortured by it all their daies . and hence they become in themselves , as well as unto others , a troubled sea that cannot rest , isa. 57. 20. it may be also in some cases , under some violent temptations , or in mistakes , god may thus obviate the accomplishment of conceived sin in his own . and there seems to be an instance of it in his dealing with jehosaphat , who had designed against the mind of god to joyn in affinity with ahab , and to send his ships with him to tarshish ; but god breaks his ships by a wind , that he could not accomplish what he had designed . but in gods dealing with ●is in this way , there is a difference from the same dispensation towards others ; for , first , it is so onl● in cases of exraordinary temptation . when through the violence of temptation , and craft of satan , they are hurryed from under the conduct of the law of grace , god one way or other takes away their power , or may do so , that they shall not be able to execute what they had designed . but this is an ordinary way of dealing with wicked men . this hook of god is upon them in the whole course of their lives ; and they struggle with it , being as a wild bull in a net , isa. 51. 20. gods net is upon them , and they are filled with fury that they cannot do all the wickedness that they would . secondly , god doth it not to leave them to wrestle with sin , and to attempt other waies of its accomplishment upon the failure of that which they were ingaged in , but by their disappointment awakens them to consider their condition , and what they are doing , and so consumes sin in the womb by the waies that shall afterwards be insisted on . some mens deprivation of power for the committing of conceived contrived sin , hath been sanctified to the changing of their hearts from all dalliances with that or other sins . thirdly , god providentially hinders the bringing forth of conceived sin , by opposing an external hindering power unto sinners . he leaves them their lives , and leaves them power to do what they intend , only he raiseth up an opposite power to coerce , forbid , and restrain them . an ●●stance hereof we have , 1 sam. 14. 35. saul had sworn that jonathan should be put to death , and as far as appears went on resolutely to have slain him ; god stirs up the spirit of the people , they oppose themselves to the wrath and fury of saul , and jonathan is delivered . so also 2 chron. 26. 7 , 8 , 19. when king vzziah would have in his own person offered incense contrary to the law , eighty men of the priests resisted him , and drove him out of the temple . and to this head are to be referred all the assistances which god stirreth up for deliverance of his people against the fury of persecutors . he raiseth up saviours or believers on mount sion , to judge the mount of edom ; so rev. 12. 16. the dragon , and those acting under him , spirited by him , were in a furious endeavour for the destruction of the church ; god stirs up the earth to her assistance , even men of the world , not engaged with others in the design of satan , and by their opposition hinders them from the execution of their designed rage . of this nature , seems to be that dealing of god with his own people , hos. 2. 6 , 7. they were in the pursuit of their iniquities , following after their lovers ; god leaves them for a while to act in the folly of their spirits , but he sets a hedge , and a wall before them that they shall not be able to fulfill their designs and lusts . fourthly , god obviates the accomplishment of conceived sin , by removing , or taking away the ob●ects on whom , or about whom , the sin conceived was to be committed . acts 12. 11. yields us a signal instance of this issue of providence : when the day was coming wherein herod thought to have slain peter who was shut up in prison , god sends and takes him away from their rage and lying in wait . so also was our saviour himself taken away from the murderous rage of the jews before his hour was come , joh. 8. 59. chap. 10 , 39. both primitive and latter times are full of stories to this purpose : prison-doors have been opened , and poor creatures appointed to die have been frequently rescued from the jaws of death . in the world it self amongst the men thereof , adulterers and adulteresses , the sin of the one is often hindred and stifled by the taking away of the other . so wings were given to the woman to carry her into the wilderness and to disappoint the world in the execution of their rage , rev. 12. 14. fifthly , god doth this by some eminent diversions of the thoughts of men who had conceived sin ; gen. 37. 24. the brethren of joseph cast him into a pit , with an intent to famish him there ; whilest they were as it seems , pleasing themselves with what they had done , god orders a company of merchants to come by , and diverts their thoughts with that new object from the killing , to the selling of their brother , vers . 26 , 27. and how far therein they were subservient to the infinitely wise counsel of god , we know . thus also when saul was in the pursuit of david , and was even ready to prevail against him to his destruction . god stirs up the philistins to invade the land , which both diverted his thoughts , and drew the course of his actings another way , 1 sam. 27. 27. and these are some of the waies whereby god is pleased to hinder the bringing forth of conceived sin , by opposing himself and his providence to the power of the sinning creature . and we may a little in our passage take a brief view of the great advantages to faith , and the church of god , which may be found in this matter . as , first , this may give us a little insight into the ever to be adored providence of god , by these and the like waies in great variety obstructing the breaking forth of sin in the world. it is he who makes those dams , and shuts up those flood-gates of corrupted nature , that it shall not break forth in a deluge of filthy abominations to overwhelm the creation with confusion and disorder . as it was of old , so it is at this day ; every thought and imagination of the heart of man is evil , and that continually . that all the earth is not in all places filled with violence , as it was of old , is meerly from the mighty hand of god working effectually for the obstructing of sin . from hence alone it is , that the high-waies , streets and fields , are not all filled with violence , blood , rapine , uncleanness , and every villany that the heart of man can conceive . o the infinite beauty of divine wisdom and providence in the government of the world ! for the conservation of it asks daily no less power and wisdom than the first making of it did require . secondly , if we will look to our own concernments , they will in a special manner inforce us to adore the wisdom and efficacy of the providence of god , in stopping the progress of conceived sin . that we are at peace in our houses , at rest in our beds , that we have any quiet iu our enjoyments , is from hence alone : whose person would not be defiled , or destroyed ? whose habitation would not be ruined ? whose blood almost would not be shed , if wicked men had power to perpetrate all their conceived sin ? it may be the ruine of some of us hath been conceived a thousand times . we are beholding to this providence of obstructing sin , for our lives , our families , our estates , our liberties , for whatsoever is , or may be dear unto us . for may we not say sometimes with the psalmist , psal. 57. 4. my soul is among lyons , and i lie even among them that are set on fire , even the sons of men , whose teeth are spears and arrows , and their tongue a sharp sword . and how is the deliverance of men contrived from such persons , psal. 58. 6. god breaks their teeth in their mouths , even the great teeth of the young lyons . he keeps this fire from burning , or quencheth it when it 's ready to break out into a flame . he breaks their spears and arrows , so that sometimes we are not so much as wounded by them : some he cuts off and destroyes , some he cuts short in their power , some he deprives of the instruments whereby alone they can work , some he prevents of their desired opportunities , or diverts by other objects for their lusts , and oftentimes causeth them to spend them among themselves one upon another . we may say therefore with the psalmist , psal. 104. 24. o lord , how manifold are thy works , in wisdom hast thou made them all , the earth is full of thy riches ; and with the prophet , hos. 14. 9. who is wise and he shall understand these things , prudent and he shall know them ; all the waies of the lord are right , and the just shall walk in them , but the transgressors shall fall therein . thirdly , if these and the like are the ways whereby god obviates the bringing forth of conceived sin in wicked men , we may learn hence how miserable their condition is , and in what perpetual torment for the most part they spend their daies : they are like a troubled sea , saith the lord , that cannot rest . as they endeavour that others may have no peace , so it is certain that themselves have not any ; the principle of sin is not impaired nor weakned in them , the will of sinning is not taken away : they have a womb of sin that is able to conceive monsters every moment . yea , for the most part they are forging and framing folly all the day long : one lust or other they are contriving how to satisfie ; they are either devouring by malice and revenge , or vitiating by uncleanness , or trampling on by ambition , or swallowing down by covetousness all that stand before them . many of their follies and mischiefs they bring to the very birth , and are in pain to be delivered ; but god every day fills them with disappointment ▪ and shuts up the womb of sin . some are filled with hatred of gods people all their daies , and never once have an opportunity to exercise it . so david describes them , psal. 59. 6. they return at evening , they make a noise like a dog , and go round about the city . they go up and down and belch out with their mouths , swords are in their lips ; vers. 7. and yet are not able to accomplish their designs : what torture do such poor creatures live in ? envy , malice , wrath , revenge , devour their hearts by not getting vent . and when god hath exercised the other acts of his wise providence in cutting short their power , or opposing a greater power to them when nothing else will doe , he cuts them off in their sins , and to the grave they go full of purposes of iniquity . others are no less hurryed and diverted by the power of other lusts which they are not able to satisfie : this is the sore travail they are exercised with , all their dayes . if they accomplish their designs , they are more wicked and hellish than before ; and if they do not , they are filled whith vexation and discontentment . this is the portion of them who know not the lord , nor the power of his grace . envy not their condition , notwithstanding their outward glittering shew , their hearts are full of anxiety trouble and sorrow . fourthly , do we see sometimes the flood-gates of mens lusts and rage set open against the church , and interest of it , and doth prevalency attend them , and power is for a season on their side , let not the saints of god despond . he hath unspeakably various and effectual wayes for the stifling of their conceptions to give them dry breasts and a miscarrying womb . he can stop their fury when he pleaseth ; surely , saith david , the wrath of man shall praise thee , the remainder of wrath shalt thou restrain , psal. 76. 10. when so much of their wrath is let out as shall exalt his praise , he can when he pleaseth set up a power greater than the combined strength of all sinning creatures , and restrain the remainder of the wrath that they had conceived . he shall cut off the spirit of princes , he is terrible to the kings of the earth , v. 12. some he will cut off and destroy , some he will terrifie and affright , and prevent the rage of all . he can knock them on the head , or break out their teeth , or chain up their wrath , and who can oppose him ? fifthly , those who have received benefit by any of the waies mentioned , may know to whom they owe their preservation , and not look on it as a common thing . when you have conceived sin , hath god weakened your power for sin , or denied you opportunity , or took away the object of your lusts , or diverted your thoughts by new providences , know assuredly that you have received mercy thereby . though god deal not these providences alwaies in a subserviency to the covenant of grace , yet there is always mercy in them , always a call in them to consider the author of them . had not god thus dealt with you , it may be this day you ha● been a terrour to your selves , a shame to your relations , and under the punishment due to some notorious sins which you had conceived . besides , there is commonly an additional guilt in sin brought forth , above what is in the meer conception of it . it may be others would have been ruined by it here , or drawn into a partnership in sin by it , and so have been eternally ruined by it , all which are prevented by these providences , and eternity will witness , tha● there is a singularity of mercy in them . do not look then on any such things as common accidents , the hand of god is in them all ; and that a merciful hand if not despised : if it be , yet god doth good to others by it , the world is the better , and you are not so wicked as you would be . sixthly , we may also see hence the great use of magistracie in the world , that great appointment of god. amongst other things , it is peculiarly subservient to this holy providence , in obstructing the bringing forth of conceived sin ; namely by the terrour of him that bears the sword . god fixes that on the hearts of evil men which he expresseth , rom. 13. 4. if thou do that which is evil , be afraid , for the power beareth not the sword in vain , for he is the minister of god , a revenger to execute wrath on them that do evil . god fixes this on the hearts of men , and by the dread and terrour of it closeth the womb of sin , that it shall not bring forth . when there was no king in israel , none to put to rebuke , and none of whom evil men were afraid , there was woful work and havock amongst the children of men made in the world ; as we may see in the last chapters of the book of judges . the greatest mercies and blessings that in this world we are made partakers of , next to them of the gospel and covenant of grace , come to us through this channel and conduit . and indeed , this whereof we have been speaking , is the proper work of magistracy , namely to be subservient to the providence of god in obstructing the bringing forth of conceived sin . these then are some of the waies whereby god providentially prevents the bringing forth of sin , by opposing obstacles to the power of the sinner . and by them sin is not consumed , but shut up in the womb . men are not burthened for it , but with it ; not laden in their hearts and consciences with its guilt , but perplexed with it power , which they are not able to exert and satisfie . the way that yet remains for consideration whereby god obviates the production of conceived sin , is his working on the will of the sinners , so making sin to consume away in the womb . there are two waies in general whereby god thus prevents the bringing forth of conceived sin , by working on the will of the sinner ; and they are , first , by restraining grace : secondly , by renewing grace . he doth it sometimes the one way , sometimes the other . the first of these is common to regenerate and unregenerate persons , the latter peculiar to believers ; and god doth it variously as to particulars by them both . we shall begin with the first of them . first , god doth this in the way of restraining grace by some arrow of particular conviction , fixed in the heart and conscience of the sinner , in reference unto the particular sin which he had conceived . this staggers and changes the mind , as to the particular intended , causeth the hands to hang down , and the weapons of lust to fall out of them . hereby conceived sin proves abortive . how god doth this work , by what immediate touches , strokes , blows , rebukes of his spirit ; by what reasonings , arguments , and commotions of mens own consciences , is not for us throughly to find out . it is done , as was said , in unspeakable variety , and the works of god are past finding out . but as to what light may be given unto it from scripture instances , after we have manifested the general way of gods procedure , it shall be insisted on . thus then god dealt in the case of esau and jacob. esau had long conceived his brothers death , he comforted himself with the thoughts of it , and resolutions about it , gen. 27. 41. as is the manner of profligate sinners . upon his first opportunity he comes forth to execute his intended rage , and jacob concludes that he would smite the mother with the children , gen. 32. 11. an opportunity is presented unto this wicked and profane person , to bring forth that sin that had laid in his heart now twenty years ; he hath full power in his hand to perform his purpose . in the midst of this posture of things , god comes in upon his heart with some secret and effectual working of his spirit and power , changeth him from his purpose , causeth his conceived sin to melt away , that he falls upon the neck of him with embraces , whom he thought to have slain . of the same nature , though the way of it was peculiar , was his dealing with laban the syrian , in reference to the same jacob , gen. 31. 24. by a dream , a vision in the night , god hinders him from so much as speaking roughly to him . it was with him as in micah 2. 1. he had devised evil on his bed , and when he thought to have practised it in the morning , god interposed in a dream , and hides sin from him , as he speaks , job ●● , 15 , 16 , 17. to the same purpose is that of the psalmist concerning the people of god , psal. 106. 46. he made them to be pitied of all those who carried them captives . men usually deal in rigour with those whom they have taken captive in war. it was the way of old to rule captives with force and cruelty . here god turns and changes their hearts , not in general unto himself , but to this particular of respect to his people . and this way in general doth god every day prevent the bringing forth of a world of sin . he sharpens arrows of conviction upon the spirits of men , as to the particular that they are engaged in . their hearts are not changed as to sin , but their minds are altered as to this or that sin . they break , it may be , the vessel they had fashioned , and go to work upon some other . now that we may a little see into the waies whereby god doth accomplish this work , we must premise the ensuing considerations . first , that the general medium wherein the matter of restraining grace doth consist , whereby god thus prevents the bringing forth of sin , doth lie in certain arguments and reasonings , presented to the mind of the sinner , whereby he is induced to desert his purpose , to change and alter his mind , as to the sin he had conceived . reasons against it are presented unto him , which prevail upon him to relinquish his design , and give over his purpose . this is the general way of the working of restraining grace , it is by arguments and reasonings rising up against the perpetration of conceived sin . secondly , that no arguments or reasonings , as such , materially considered , are sufficient to stop or hinder any purpose of sinning , or to cause conceived sin to prove abortive , if the sinner have power and opportunity to bring it forth . they are not in themselves , and on their own account restraining grace ; for if they were , the administration and communication of grace , as grace , were left unto every man who is able to give advice against sin . nothing is nor can be called grace , though common , and such as may perish , but with respect unto its peculiar relation to god. god by the power of his spirit making arguments and reasons effectual and prevailing , turns that to be grace , i mean of this kind , which in it self , and in its own nature was bare reason . and that efficacy of the spirit , which the lord puts forth in these perswasions and motives is that which we call restraining grace . these things being premised , we shall now consider some of the arguments which we find that he hath made use of to this end and purpose . first , god stops many men in their waies upon the conception of sin , by an argument taken from the difficulty , if not impossibility of doing that they aim at . they have a mind unto it , but god sets an hedge and a wall before them , that they shall judge it to be so hard and difficult to accomplish what they intend , that it is better for them to let it alone and give over . thus herod would have put john baptist to death upon the first provocation , but he feared the multitude , because they accounted him as a prophet , matth. 14. 5. he had conceived his murder , and was free for the execution of it . god raised this consideration in his heart , if i kill him , the people will tumultuate , he hath a great party amongst them , and sedition will arise that may cost me my life , or kingdom . he feared the multitude , and durst not execute the wickedness he had conceived , because of the difficulty he fore-saw he should be entangled withal . and god made the argument effectual for the season ; for otherwise we know that men will venture the utmost hazards for the satisfaction of their lusts ; as he also did afterwards . the pharisees were in the very same state and condition , matth. 21. 26. they would fain have decried the ministry of john , but durst not for fear of the people : and ver . 46. of the same chapter , by the same argument were they deterred from killing our saviour , who had highly provoked them by a parable , setting out their deserved and approaching destruction . they durst not do it for fear of a tumult among the people , seeing they looked on him as a prophet . thus god over-awes the hearts of innumerable persons in the world everyday , and causeth them to desist from attempting to bring forth the sins which they had conceived . difficulties they shall be sure to meet withal , yea , it is likely , if they should attempt it , it would prove impossible for them to accomplish . we owe much of our quiet in this world , unto the efficacy given to this consideration in the hearts of men by the holy ghost : adulteries , rapins , murders , are obviated and stifled by it . men would engage into them daily , but that they judge it impossible for them to fulfill what they aim at . secondly , god doth it by an argument taken ab incommodo , from the inconveniencies , evils , and troubles that will befall men in the pursuit of sin . if they follow it , this or that inconvenience will ensue ; this trouble , this evil , temporal or eternal . and this argument , as managed by the spirit of god , is the great engine in his hand whereby he casts up banks , and gives bounds to the lusts of men , that they break not out to the confusion of all that order and beauty which yet remains in the works of his hands . paul gives us the general import of this argument , rom. 2. 14 , 15. for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . if any men in the world may be thought to be given up to pursue and fulfill all the sins that their lusts can conceive , it is those that have not the law , to whom the written law of god doth not denounce the evil that attends it . but though they have it not , saith the apostle , they shew forth the work of it , they do many things which it requireth , and forbear or abstain from many things that it forbiddeth , and so shew forth its work and efficacy . but whence is it that they so do ? why their thoughts accuse or excuse them . it is from the consideration and arguings that they have within themselves about sin , and its consequents , which prevail upon them to abstain from many things that their hearts would carry them out unto . for conscience is a mans prejudging of himself , with respect unto the future judgement of god. thus 〈◊〉 was staggered in his pursuit of sin , when he 〈◊〉 at pauls preaching of righteousness and judgement to come , act. 24. 25. so job tells us , that the consideration of punishment from god , hath a strong influence on the minds of men to keep them from sin , chap. 31. 1 , 2 , 3. how the lord makes use of that consideration , even towards his own , when they have broken the cords of his love , and cast off the rule of his grace for a season , i have before declared . thirdly , god doth this same work , by making effectual an argument , ab inutili , from the unprofitableness of the thing that men are engaged in . by this were the brethren of joseph stayed from slaying him , gen. 37. 26 , 27. what profit is it , say they , if we slay our brother and conceal his blood ? we shall get nothing by it , it will bring in no advantage or satisfaction unto us . and the heads of this way of gods obstructing conceived sin , or the springs of these kinds of arguments , are so many and various , that it is impossible to insist particularly upon them . there is nothing present , or to come , nothing belonging to this life , or another , nothing desirable or undesirable , nothing good or evil , but at one time or another , an argument may be taken from it for the obstructing of sin . fourthly , god accomplisheth this work by arguments taken ab honesto , from what is good and honest , what is comely , praise-worthy , and acceptable unto himself . this is the great road wherein he walks with the saints under their temptations , or in their conceptions of sin . he recovers effectually upon their minds a consideration of all those springs and motives to obedience , which are discovered and proposed in the gospel , some at one time , some at another . he minds them of his own love , mercy , and kindness ; his eternal love , with the fruits of it , whereof themselves have been made partakers . he minds them of the blood of his son , his cross , sufferings , tremendous undertaking in the work of mediation , and the concernment of his heart , love , honour , name , in their obedience . minds them of the love of the spirit , with all his consolations which they have been made partakers of , and priviledges wherewith by him they have been entrusted . minds them of the gospel , the glory and beauty of it as revealed unto their souls . minds them of the excellency and comeliness of obedience , of their performance of that duty they owe to god , that peace , quietness , and serenity of mind that they have enjoyed therein . on the other side , he minds them of being a provocation by sin unto the eyes of his glory , saying in their hearts , do not that abominable thing which my soul hateth . minds them of their wounding the lord christ , and putting him to shame ; of their grieving the holy spirit , whereby they are sealed to the day of redemption ; of their defiling his dwelling place . minds them of the reproach , dishonours , scandal which they bring on the gospel and the profession thereof . minds them of the terrours , darkness , wounds , want of peace , that they may bring upon their own souls . from these and the like considerations doth god put a stop to the progress of the law of sin in the heart , that it shall not go on to bring forth the evil which it hath conceived . i could give instances in arguments of all these several kinds recorded in the scripture , but it would be too long a work for us , who are now engaged in a design of another nature . but one or two examples may be mentioned . joseph resists his first temptation on one of these accounts , gen. 39. 9. how can i do this great wickedness and sin against god ? the evil of sinning against god , his god , that consideration alone detains him from the least inclination to his temptation . it is sin against god to whom i owe all obedience , the god of my life , and of all my mercies , i will not do it . the argument wherewith abigail prevailed on david , 1 sam. 25. 31. to with-hold him from self-revenge and murder , was of the same nature , and he acknowledgeth that it was from the lord , ver . 32. i shall add no more , for all the scripture motives which we have to duty , made effectual by grace , are instances of this way of gods procedure . sometimes , i confess , god secretly works the hearts of men by his own finger , without the use and means of such arguments as those insisted on , to stop the progress of sin . so he tells abimelech , gen. 20. 6. i have with-held thee from sinning against me . now this could not be done by any of the arguments which we have insisted on , because abimelech knew not that the thing which he intended was sin ; and therefore he pleads that in the integrity of his heart and innocency of his hands he did it , ver . 5. god turned about his will and thoughts , that he should not accomplish his intention ; but by what waies or means is not revealed . nor is it evident what course he took in the change of esaus heart , when he came out against his brother to destroy him , gen. 33. 4. whether he stirr'd up in him a fresh spring of natural affections , or caused him to consider what grief by this means he should bring to his aged father , who loved him so tenderly ; or whether being now grown great and wealthy , he more and more despised the matter of difference between him and his brother , and so utterly slighted it , it is not known . it may be god did it by an immediate powerful act of his spirit upon his heart , without the actual intervening of any of these or the like considerations . now though the things mentioned are in themselves at other times feeble and weak , yet when they are managed by the spirit of god to such an end and purpose , they certainly become effectual , and are the matter of his preventing grace . secondly , god prevents the bringing forth of conceived sin by real spiritual saving grace , & that either in the first conversion of sinners , or in the following supplies of it . this is one part of the mysterie of his grace and love . he meets men sometimes in their highest resolutions for sin , with the highest efficacy of his grace . hereby he manifests the power of his own grace , and gives the soul a farther experience of the law of sin , when it takes such a fare-well of it , as to be changed in the midst of its resolutions to serve the lusts thereof . by this he melts down the lusts of men , causeth them to wither at the root , that they shall no more strive to bring forth what they have conceived , but be filled with shame and sorrow at their conception . an example and instance of t●is proceeding of god , for the use and instruction of all generations we have in paul. his heart was full of wickedness , blasphemy , and persecution ; his conception of them was come unto rage and madness , and a full purpose of exercising them all to the utmost ; so the story relates it , acts 9. so himself declares the state to have been with him , acts 26. 9 , 10 , 11 , 12. 1 tim. 1. 13. in the midst of all this violent pursuit of sin , a voice from heaven shuts up the womb , and dries the breasts of it , and he cries , lord , what wilt thou have me to do ? acts 9. 6. the same person seems to intimate , that this is the way of gods procedure with others , even to meet them with his converting grace in the height of their sin and folly , 1 tim. 1. 16. for he himself , he saies , was a pattern of gods dealing with others ; as he dealt with him , so also would he do with some such like sinners . for this cause i obtained mercy , that in me first jesus christ might shew forth all long-suffering , as a pattern to them which should here after believe on him to life everlasting . and we have not a few examples of it in our own daies . sundry persons on set purpose going to this or that place , to deride and scoff at the dispensation of the word , have been met withal in the very place wherein they designed to serve their lusts and satan , and have been cast down at the foot of god. this way of gods dealing with sinners is at large set forth , job 33. 15 , 16 , 17 , 18. dionysius the areopagite is another instance of this work of gods grace and love . paul is dragged either by him , or before him , to plead for his life , as a setter forth of strange gods , which at athens was death by the law. in the midst o● this frame of spirit god meets with him by converting grace , sin withers in the womb , and he● cleaves to paul and his doctrine , acts 17. 18 - 34. the like dispensation towards israel we have , hos. 11. 7 , 8 , 9 , 10. but there is no need to insist on more instances of this observation . god is pleased to leave no generation unconvinced of this truth , if they do but attend to their own experiences , and the examples of this work of his mercy amongst them . every day , one or other , is taken in the fulness of the purpose of his heart to go on in sin , in this or that sin , and is stopt in his course by the power of converting grace . secondly , god doth it by the same grace in the renewed communications of it , that is , by special assisting grace . this is the common way of his dealing with believers in this case . that they also through the deceitfulness of sin , may be carryed on to the conceiving of this or that sin , was before declared . god puts a stop to their progress , or rather to the prevalency of the law of sin in them , and that by giving in unto them special assistances needful for their preservation and deliverance . as david saies of himself , psa. 73. 2. his feet were almost gone , his steps had well nigh slipt ; he was at the very brink of unbelieving , despairing thoughts , and conclusions about gods providence in the government of the world ; from whence he was recovered , as he afterwards declares . so is it with many a believer , he is oftentimes at the very brink , at the very door of some folly or iniquity , when god puts in by the efficacy of actually assisting grace , and recovers them to an obediential frame of heart again . and this is a peculiar work of christ , wherein he manifests and exerts his faithfulness towards his own . heb. 2. 18. he is able to succour them that are tempted . it is not an absolute power , but a power cloathed with mercy , that is intended . such a power as is put forth from a sense of the suffering of poor believers under their temptations . and how doth he exercise this merciful ability towards us ? chap. 4. 16. he gives forth , and we find in him grace to help in a time of need ; seasonable help and assistance for our deliverance , when we are ready to be over-powered by sin and temptation . when lust hath conceived , and is ready to bring forth , when the soul lies at the brink of some iniquity , he gives in seasonable help , relief , deliverance , and safety . here lies a great part of the care and faithfulness of christ towards his poor saints : he will not suffer them to be worried with the power of sin , nor to be carried out unto waies that shall dishonour the gospel , or fill them with shame and reproach , and so render them useless in the world ; but he steps in with the saving relief and assistance of his grace , stops the course of sin , and makes them in himself more than conquerors . and this assistance lies under the promise , 1 cor. 10. 13. there hath no temptation taken you but such as is common to man , but god is faithful who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that you may be able to bear it . temptation shall try us , it is for our good ; many holy ends doth the lord compass and bring about by it . but when we are tried to the utmost of our ability , so that one assault more would over-bear us , a way of escape is provided . and as this may be done several waies , as i have else-where declared , so this we are now upon is one of the most eminent , namely by supplies of grace , to enable the soul to bear up , resist , and conquer . and when once god begins to deal in this way of love with a soul , he will not cease to add one supply after another , until the whole work of his grace and faithfulness be accomplished . an example hereof we have , isa. 57. 17 , 18. poor sinners there are so far captivated to the power of their lusts that the first and second dealings of god with them are not effectual for their delivery ; but he will not give over , he is in the pursuit of a design of love towards them , and so ceaseth not until they are recovered . these are the general heads of the second way whereby god hinders the bringing forth of conceived sin , namely by working on the will of the sinner . he doth it either by common convictions , or special grace , so that of their own accord they shall let go the purpose and will of sinning , that they are risen up unto . and this is no mean way of his providing for his own glory , and the honour of his gospel in the world , whose professors would stain the whole beauty of it , were they left to themselves to bring forth all the evil that is conceived in their hearts . besides these general waies , there is one yet more special , that at once worketh both upon the power and will of the sinner ; and this is the way of afflictions , concerning which one word shall close this discourse . afflictions , i say , work by both these ways , in reference unto conceived sin . they work providentially on the power of the creature . when a man hath conceived a sin , and is in full purpose of the pursuit of it , god oftentimes sends a sickness and abates his strength ; or a loss cuts him short in his plenty , and so takes him off from the pursuit of his lusts , though it may be his heart is not weaned from them . his power is weakned , and he cannot do the evil he would . in this sense it belongs to the first way of gods obviating the production of sin . great afflictions work sometimes , not from their own nature immediately and directly , but from the gracious purpose and intendment of him that sends them . he insinuates into the dispensation of them that of grace and power , of love and kindness , which shall effectually take off the heart and mind from sin . psal. 119. 67. before i was afflicted i went astray , but now have i learned thy commandments . and in this way because of the predominancy of renewing and assisting grace , they belong unto the latter means of preventing sin . and these are some of the ways , whereby it pleaseth god to put a stop to the progress of sin , both in believers and unbelievers , which at present we shall instance in ; and if we would endeavour farther to search out his ways unto perfection , yet we must still conclude that it is but a little portion which we know of him . chap. xiv . the power of sin farther demonstrated by the effects it hath had in the lives of professors . first in actual sins . secondly in habitual declensions . we are now to proceed unto other evidences of that sad truth which we are in the demonstration of . but the main of our work being past through , i shall be more brief in the management of the arguments that do remain . that then which in the next place may be fixed upon , is the demonstration which this law of sin hath in all ages given of its power and efficacy , by the woful fruits that it hath brought forth , even in believers themselves . now these are of two sorts . first , the great actual eruptions of sin in their lives . secondly , their habitual declensions from the frames , state and condition of obedience and communion with god , which they had obtained , both which by the rule of james before unfolded , are to be laid to the account of this law of sin , and belong unto the fourth head of its progress , and are both of them convincing evidences of its power and efficacy . first , consider the fearful eruptions of actual sins that have been in the lives of believers , and we shall find our position evidenced . should i go through at large with this consideration , i must recount all the sad and scandalous failings of the saints that are left on record in the holy scripture . but the particulars of them are known to all ; so that i shall not need to mention them , no● the many aggravations that in their circumstances they are attended with : only some few things tending to the rendring of our present consideration of them useful , may be remarked . as , first , they are most of them in the lives of men that were not of the lowest form or ordinary sort of believers , but of men that had a peculiar eminency in them on the account of their walking with god in their generation . such were noah , lot , david , hezekiah , and others . they were not men of an ordinary size , but higher than their brethren by the shoulders and upwards in profession , yea in real holiness . and surely that must needs be of a mighty efficacy that could hurry such giants in the wayes of god into such abominable sins as they fell into . an ordinary engine could never have turned them out of the course of their obedience . it was a poyson that no athletick constitution of spiritual health , no antidote could withstand . secondly , and these very men , fell not into their great sins at the beginning of their profession , when they had had but little experience of the goodness of god , of the sweetness and pleasantness of obedience , of the power and craft of sin , of its impulsions , solicitations and surprizals , but after a long course of walking with god , and acquaintance with all these things ; together with innumerable motives unto watchfulness . noah according to the lives of men in those dayes of the world , had walked uprightly with god some hundreds of years before he was so surprised as he was , gen. 9. righteous lot seems to have been towards the end of his days , ere he defiled himself with the abominations recorded . david in a short life , had as much experience of grace and sin , and as much close spiritual communion with god as ever had any of the sons of men , before he was cast to the ground by this law of sin . so was it with hezekiah in his degree , which was none of the meanest . now to set upon such persons , so well acquainted with its power and deceit , so armed and provided against it , that had been conquerours over it for so many years , and to prevail against them , it argues a power and efficacy too mighty for every thing but the spirit of the almighty to withstand . who can look to have a greater stock of inherent grace than those men had ; to have more experience of god , and the excellency of his wayes , the sweetness of his love , and of communion with him than they had ; who hath either better furniture to oppose sin withal , or more obligation so to do , than they ? and yet we see how fearfully they were prevailed against . thirdly , as if god had permitted their falls on set purpose , that we might learn to be wary of ●his powerful enemy , they all of them fell out when they had newly received great & stupendious mercies from the hand of god , that ought to have been strong obligations unto diligence and watchfulness in close obedience . noah was but newly come forth of that world of waters wherein he saw the ungodly world perishing for their sins , and himself preserved by that astonishable miracle which all ages must admire : whilest the worlds desolation , was an hourly remembrancer unto him of his strange preservation by the immediate care and hand of god , he falls into drunkenness . lot had newly seen that which every one that thinks on cannot but tremble . he saw , as one speaks , hell coming out of heaven upon unclean sinners , the greatest evidence , except the cross of christ ; that god ever gave in his providence of the judgment to come . he saw himself and children delivered by the special care and miraculous hand of god ; and yet whilest these strange mercies were fresh upon him , he fell into drunkenness and incest . david was delivered out of all his troubles and had the necks of his enemies given him round about , and he makes use of his peace from a world of tryals and troubles to contrive murder and adultery . immediately , it was , after hezekiahs great and miraculos deliverance that he falls into his carnal pride and boasting . i say , their falls in such seasons , seem to be permitted on set purpose , to instruct us all in the truth that we have in hand ; so that no persons , in no seasons , with wht● furniture of grace soever , can promise themselves security from its prevalency , any other wayes , than by keeping close constantly to him , who hath supplies to give out that are above its reach and efficacy . methinks this should make us look about us . are we better than noah , who had that testimony from god , that he was a perfect man in his generation , and walked with god ? are we better than lot , whose righteous soul was vexed with the evil deeds of ungodly men , and is thereof commended by the holy ghost ? are we more holy , wise , and watchful than david , who obtained this testimony , that he was a man after gods own heart ? or better than hezekiah , who appealed to god himself , that he had served him uprightly with a perfect heart ? and yet what prevalency this law of sin wrought in and over them , we see . and there is no end of the like examples ; they are all set up as buoys to discover unto us the sands , the shelves , the rocks , whereupon they made their shipwrack , to their hazard , danger , loss , yea and would have done to their ruine , had not god been pleased in his faithfulness graciously to prevent it . and this is the first par● of this evidence of the power of sin , from its effects . secondly , it manifests its power in the habitua● declensions from zeal & holiness , from the frame ▪ state and condition of obedience and communion with god , whereunto they had attained , which are found in many believers . promises of growt● and improvement are many , and precious ; th● means excellent and effectual ; the benefits grea● and unspeakable : yet it often falls out , that instead hereof , decays and declensions are found upon professors , yea in and upon many of th● saints of god. now whereas this must nee● principally and chiefly be from the strength an● efficacy of indwelling sin , and is therefore a grea● evidence thereof ; i shall first evince the observation it self to be true ; namely , that some of the saints themselves do oftentimes so decline from that growth & pimrovement in faith , grace , & holiness which might justly be expected from them ; and then shew that the cause of this evil lies in that , that we are treating of . and that it is the cause of total apostasie in unsound professors , shall be after declared . but this is a greater work which we have in hand . the prevailing upon true believers unto a sinful declension & gradual apostasie , requires a putting forth of more strength and efficacy , than the prevailing upon unsound professors unto total apostasie . as the wind which will blow down a dead tree that hath no root , to the ground , will scarcely shake or bow a living well-rooted tree . but this it will do . there is mention made in the scripture of the first wayes of david , and they are commended above his later , 2 chron. 17. 3. the last wayes even of david were tainted with the power of in-dwelling sin. though we have mention only of the actual eruption of sin , yet that uncleanness , and pride which was working in him in his numbring of the people ; were certainly rooted in a declension from his first frame . those rushes did not grow without mire . david would not have done so in his younger days , when he followed god in the wilderness of temptations and tryals , full of faith , love , humility , brokenness of heart , zeal , tender affection unto all the ordinances of god , all which were eminent in him . but his strength is impaired by the efficacy and deceitfulness of sin ; his locks cut , and he becomes a prey to vile lusts and temptations . we have a notable instance in most of the churches that our saviour awakens to the consideration of their condition , in the revelations : we may single out one of them : many good things there were in the church of ephesus , chap. 2. 2 , 3. for which it is greatly commended ; but yet it is charged with a decay , a declension , a gradual falling off and apostasie , ver . 4 , 5. thou hast left thy first love , remember therefore whence thou art fallen , and do thy first works . there was a decay both inward in the frame of heart , as to faith , and love , and outward as to obedience and works , in comparison of what they had formerly , by the testimony of christ himself . the same also might be shewed concerning the rest of those churches , only one or two of them excepted . five of them are charged with decays and declensions . hence there is mention in the scripture of the kindness of youth , of the love of espousals , with great commendation , jer. 2. 2 , 3. of our first faith , 1 tim. 5. 12. of the beginning of our confidence , heb. 3. 14. and cautions are given , that we lose not the things that we have wrought , 2 john 8. but what need we look back or search for instances to confirm the truth of this observation ? an habitual declension from first ingagements unto god , from first attainments of communion with god , from first strictness in duties of obedience , is ordinary and common amongst professors ▪ might we to this purpose take a general view of the professors in these nations , among whom the 〈◊〉 of the 〈◊〉 of us will be found in part or in whole , in somewhat or in all , to fall , we might be plentifully convinced of the truth of this observation . is their zeal for god as warm , living , vigorous , effectual , solicitous , as it was in their first giving themselves unto god ? or rather , is there not a common , slight , selfish frame of spirit in the room of it come upon most professors ? iniquity hath abounded , and their love hath waxed cold . was it not of old a burthen to their spirits to hear the name , and wayes , and worship of god blasphemed and profaned ? could they not have said with the psalmist , ps. 119. 136. rivers of water run down our eyes because men keep not thy law ? were not their souls solicitous about the interest of christ in the world , like eli's about the ark ? did they not contend earnestly for the truth once delivered to the saints , and every parcel of it ? especially wherein the grace of god , and the glory of the gospel was especially concerned : did they not labour to judge and condemn the world by an holy and separate conversation ? and do now the generality of professors abide in this frame ? have they grown , and made improvement in it ? or is there not a coldness and indifferency grown upon the spirits of many in this thing ? yea , do not many despise all these things , and look upon their own former zeal , as folly ? may we not see many who have formerly been of esteem in ways of profession , become daily a scorn and reproach through their miscarriages , and that justly , to the men of the world ? is it not with them as it was of old with the daughters of sion , ( isa. 3. 24. ) when god judged them for their sins and wantonness ? hath not the world , and self utterly ruined their profession ? and are they not regardless of the things wherein they have formerly declared a singular concernment ? yea , are not some come partly on one pretense , partly on another , to an open enmity unto , and hatred of the wayes of god ? they please them no more , but are evil in their eyes . but not to mention such open apostates any farther , whose hypocrisie the lord jesus christ will ●●ortly judge ; how is it with the best ? are not almost all men grown cold and slack as to these things ? are they not less concerned in them than formerly ? are they not grown weary , selfish in their religion , and so things be indifferent well at home , scarce care how thy go abroad in the world ? at least do they not prefer their ease , credit , safety , secular advantages before these things ? a frame that christ abhors , and declares , that those in whom it prevails are none of his : some indeed seem to retain a good zeal for truth , but wherein they make the fairest appearance , therein will they be found to be most abominable : they cry out against errors , not for truth , but for parties and interests sake . let a man be on their party , and promote their interest , be he never so corrupt in his judgment , he is embraced , and it may be admired . this is not zeal for god , but for a mans self . it is not the zeal of thine house hath eaten me up , but , master , forbid them because they follow not with us . better it were doubtless for men never to pretend unto any zeal at all , than to substitute such warthful selfishness in the room of it . secondly , is mens delight in the ordinances & worship of god the same as in former days ? do they find the same sweetness and relish in them as they have done of old ? how precious hath the word been to them formerly ? what joy and delight have they had in attendance thereon ? how would they have run and gone to have been made partakers of it , where it was dispenced in its power and purity , in the evidence and demonstration of the spirit ? did they not call the sabbath their delight , and was not the approach of it a real joy unto their souls ? did they not long after the converse and communion of saints ? and could they not undergo manifold perils for the attainment of it ? and doth this frame still abide upon them ? are there not decays and declensions to be found amongst them ? may it not be said , gray hairs are here and there upon them , and they perceive it not ? yea , are not men ready to say with them of old , what a weariness is it ? mal. 1. 3. it is even a burthen and a weariness to be tied up to the observation of all these ordinances . wha● need we be all out so strict in the observation of the sabbath ? what need we hear so often ? what need this distinction in hearing ? insensibly a great disrespect , yea , even a contempt of the pleasant and excellent ways of christ and his gospel , is fallen upon many professors . thirdly , may not the same conviction be farther carried on , by an enquiry into the universal course of obedience , and the performance of duties that men have been engaged in . is there the same conscientious tenderness of sinning abiding in many as was in dayes of old ? the same exact performance of private duties ? the same love to the brethren ? the same readiness for the cross ? the same humility of mind and spirit ? the same self-denial ? the steam of mens lusts , wherewith the air is tainted , will not suffer us so to say . we need then go no farther than this wretched generation wherein we live , to evince the truth of the observation laid down , as the foundation of the instance insisted on , the lord give repentance before it be too late . now all these declensions , all these decays that are found in some professors , they all proceed from this root and cause , they are all the product of indwelling sin , and all evince the exceeding power and efficacy of it . for the proof whereof i shall not need to go farther than the general rule which out of james we have already considered ; namely that lust or indwelling sin , is the cause of all actual sin , and all habitual declensions in believers . this is that which the apostle intends in that place to teach and declare . i shall therefore handle these two things , and shew , first , that this doth evince a great efficacy and power in sin . secondly , declare the ways and means whereby it brings forth or brings about this cursed effect ; all in design of our general end , in calling upon and cautioning believers to avoid it , to oppose it . first , it appears to be a work of great power and efficacy , from the provision that is made against it , which it prevails over . there is in the covenant of grace plentiful provision made , not only for the preventing of declensions and decays in believers , but also for their continual carrying on towards perfection . as , first , the word it self , and all the ordinances of the gospel , are appointed and given unto us for this end , eph. 4. 11 , 12 , 13 , 14 , 15. that which is the end of giving gospel officers to the church is the end also of giving all the ordinances to be administred by them . for they are given for the work of the ministry , that is , for the administration of the ordinances of the gospel . now what is , or what are these ends ? they are all for the preventing of decays and declensions in the saints , all for the carrying them onto perfection , so it is said , ver . 12. in general it is for the perfecting of the saints , carrying on the work of grace in them , and the work of holiness and obedience by them ; or for the edifying of the body of christ , their building up in an-encrease of faith and love , even of every true member of the mystical body . but how far are they appointed thus to carry them on , thus to build them up ? hath it bounds fixed to its work ? doth it carry them so far , and then leave them ? no , saith the apostle , verse 13. the dispensation of the word of the gospel , and the ordinances thereof , is designed for our help , assistance , and furtherance , until the whole work of faith and obedience is consummate . it is appointed to perfect and compleat that faith , knowledge , and growth in grace and holiness , which is allotted unto us in this world . but what and if oppositions and temptations do lie in the way , satan and his instruments working with great subtilty and deceit ? why verse 14. these ordinances are designed for our safe-guarding and deliverance from all their attempts and assaults , that so being preserved in the use of them , or speaking the truth in love , we may grow up unto him in all things who is the head , even christ jesus . this is in general the use of all gospel ordinances , the chief and man end for which they were given and appointed of god ; namely to preserve believers from all decays of faith and obedience , and to carry them on still towards perfection . these are means which god , the good husbandman , makes use of , to cause the vine to thrive and bring forth fruit . and i could also manifest the same to be the especial end of them distinctly . briefly , the word is milk and strong meat , for the nourishing and strengthning of all sorts , and all degrees of believers . it hath both seed and water in it , and manuring with it , to make them fruitful . the ordinance of the supper is appointed on purpose for the strengthning of our faith in the remembrance of the death of the lord , and the exercise of love one towards another . the communion of saints is for the edifying each other in faith , love , and obedience . secondly , there is that which adds weight to this consideration . god suffers us not to be unmindful of this assistance he hath afforded us , but is continually calling upon us to make use of the means oppointed for the attaining of the end proposed . he shews them unto us , as the angel shewed the water-spring to hagar● commands , exhortations , promises , threatnings , are multiplied to this purpose ; see them summed up , heb. 2. 1. he is continually saying to us , why will you die ? why will you wither and decay ? come to the pastures provided for you , and your souls shall live . if we see a lamb run from the fold into the wilderness , we wonder not if it be torn and rent of wild beasts : if we see a sheep leaving its green pastures and water-courses , to abide in dry barren heaths , we count it no marvel , nor enquire farther , if we see him lean and ready to perish . but if we find lambs wounded in the fold , we wonder at the boldness and rage of the beasts of prey , that durst set upon them there . if we see sheep pining in full pastures , we judge them to be diseased and unsound . it is indeed no marvel that poor creatures , who for sake their own mercies , and run away from the pasture and fold of christ in his ordinances , are rent and torn with divers lusts , and do pine away with hunger and famine . but to see men living under , and enjoying all the means of spiritual thriving , yet to decay , not to be fat and flourishing , but rather daily to pine and wither , this argues some secret powerful distemper , whose poisonous and noxious qualities hinder the vertue and efficacy of the means they enjoy . this is indwelling-sin . so wonderfully powerful , so effectually poisonous it is , that it can bring leanness on the souls of men in the midst of all precious means of growth and flourishing . it may well make us tremble to see men living under , and in the use of the means of the gospel , preaching , praying , administration of sacrameats , and yet grow colder every day than other in zeal for god , more selfish and worldly , even habitually , to decline as to the degrees of holiness which they had attained unto . thirdly , together with the dispensation of the outward means of spiritual growth or improvement , there are also supplies of grace continually afforded the saints from their head , christ jesus . he is the head of all the saints . and he is a living head , and so a living head , as that he tells us , that because he liveth , we shall live also , joh. 14. 19. he communicates of spiritual life to all that are his . in him is the fountain of our life , which is therefore said to be hid with him in god , col. 3. 3. and this life he gives unto his saints , by quickning of them by his spirit , rom. 9. 11. and he continues it unto them , by the supplies of living grace which he communicates unto them . from these two , his quickning of us , and continually giving out supplies of life unto us , he is said to live in us , gal. 2. 20. i live , yet not i , but christ liveth in me . the spiritual life which i have is not mine own , not from my self was it educed , not by my self is it maintained , but it is meerly and solely the work of christ ; so that it is not i that live , but he lives in me , the whole of my life being from him alone . neither doth this living head communicate only a bare life unto believers , that they should meerly live & no more a poor , weak , dying life , as it were , but he gives out sufficiently to afford them a strong , vigorous , thriving , flourishing life , joh. 10. 10. he comes not only that his sheep may have life , but that they may have it more abundantly ; that is , in a plentiful manner , 〈◊〉 as that they may flourish , be fat and fruitful● thus is it with the whole body of christ and every member thereof , eph. 4. 15 , 16. whereby it grows up into him in all things , which is the head , even christ ; from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love . the end of all communications of grace , and supplies of life from this living and blessed head , is the increase of the whole body , and every member of it , and the edifying of it self in love . his treasures of grace are unsearchable , his stores inexhaustible . his life , the fonutain of ours , full and eternal , his heart bounteous and large , his hand open and liberal ; so that there is no doubt but that he communicates supplies of grace for their increase in holiness abundantly unto all his saints . whence then is it that they do not all flourish and thrive accordingly ? as you may see it oftentimes in a natural body , so is it here . though the seat and rise of the blood and spirits in head and heart be excellently good and sound , yet there may be a withering member in the body ; somewhat intercepts the influences of life unto it . so that though the heart and head do perform their office , in giving of supplies no less to that , than they do to any other member , yet all the effect produced , is meerly to keep it from utter perishing ; it grows weak and decaies every day . the withering and decaying of any member in christs mystical body , is not for the want of his communication of grace for an abundant life , but from the powerful interception that is made of the efficacy of it , by the interposition and opposition of in-dwelling sin. hence it is that where lust grows strong , a great deal of grace will but keep the soul alive , and not give it any eminency in fruitfulness at all . oftentimes christ gives very much grace , where not many of its effects do appear . it spends its strength , and power , in withstanding the continual assaults of violent corruptions and lusts , so that it cannot put forth its proper vertue towards farther fruitfulness . as a vertuous medicine , that is fit both to check vitious and noxious humours , and to comfort , refresh and strengthen nature , if the evil humour be strong and greatly prevailing , spends its whole strength and vertue in the subduing and correcting of it , contributing much less to the relief of nature than otherwise it would do , if it met not with such oppositions : so is it with the eye-salve , and the healing grace which we have abundantly from the wings of the sun of righteousness . it is forced oftentimes , to put forth its vertue to oppose and contend against , and in any measure subdue prevailing lusts and corruptions : that the soul receiveth not that strengthening unto duties and fruitfulness which otherwise it might receive by it , is from hence . how sound , healthy , and flourishing , how fruitful and exemplary in holiness , might many a soul be , by and with that grace which is continually communicated to it from christ , which now by reason of the power of in-dwelling sin is only not dead ▪ but weak , withering and useless . and this , if any thing , is a notable evidence of the efficacy of in-dwelling sin , that it is able to give such a stop , and check to the mighty and effectual power of grace , so that notwithstanding the blessed and continual supplies that we receive from our head , yet many believers do decline and decay , and that habitually , as to what they had attained unto ; their last waies not answering their first . this makes the vineyard in the very fruitful hill to bring forth so many wilde grapes . this makes so many trees barren in fertile fields . fourthly , besides the continual supplies of grace that constantly according to the tenure of the covenant are communicated unto believers , which keeps them that they thirst no more as to a total indigence , there is moreover a readiness in the lord christ to yield peculiar succour to the souls of his , according as their occasions shall require . the apostle tells us , that he is a merciful high-priest and able , ( that is ready prepared and willing ) to succour them that are tempted , heb. 2. 18. and we are on that account , invited to come with boldness to the throne of grace , that we may obtain mercy , and find grace to help in time of need ; that is , grace sufficient , seasonable , suitable unto any special tryal or temptation that we may be exercised withal . our merciful high-priest is ready to give out this especial seasonable grace , over and above those constant communications of supplies of the spirit , which we mentioned before . besides the never-failing springs of ordinary covenant grace , he hath also peculiar refreshing showers for times of drought . and this is exceedingly to the advantage of the saints , for their preservation and growth in grace ; and there may very many more of the like nature be added . but now i say notwithstanding all these , and the residue of the like importance , such is the power and efficacy of indwelling-sin , so great its deceitfulness and restlesness , so many its wiles and temptations , it often falls out that many of them for whose growth and improvement all this provision is made , do yet as was shewed , go back and decline , even as to their course of walking with god. sampsons strength fully evidenced it self when he brake seven new wit hs , and seven new cords , wherewith he was bound , as burning tow , and as thred . the noxious humour in the body which is so stubborn , as that no use of the most soveraign remedies can prevail against it , ought to be regarded . such is this indwelling-sin if not watched over : it breaks all the cords made to binde it ; it blunts the instruments appointed to root it up ; it resists all healing medicines though never so soveraign , and is therefore assuredly of exceeding efficacy . besides , believers have innumerable obligations upon them from the love , the command of god , to grow in grace , to press forward towards perfection , as they have abundant means provided for them so to do . their doing so , is a matter of the greatest advantage , profit , sweetness , contentment unto them in the world : it is the burden , the trouble of their souls , that they do not so do , that they are not more holy , more zealous useful , fruitful ; they desire it above life it self ; they know it is their duty to watch against this enemy , to fight against it , to pray against it , and so they do . they more desire his destruction , than the enjoyment of all this world ▪ and all that it can afford . and yet notwithstanding all this such is the subtilty , and fraud , and violence , and fury , and urgency , and importunity of this adversary , that it frequently prevails to bring them into the woful condition mentioned . hence it is with believers sometimes as it is with men in some places at sea ; they have a good and fair gale of wind , it may be all night long ; they ply their tackling , attend diligently their business , and it may be take great contentment to consider how they proceed in their voyage : in the morning , or after a season coming to measure what way they have made , and what progress they have had , they find that they are much backward of what they were , instead of getting one step forward ; falling into a swift tide , or current against them , it hath frustrated all their labours , and rendered the wind in their sails almost useless ; somewhat thereby they have born up against the stream , but have made no progress . so is it with believers : they have a good gale of supplies of the spirit from above , they attend duties diligently , pray constantly , hear attentively , and omit nothing that may carry them in their voyage towards eternity . but after a while , coming seriously to consider by the examination of their hearts and waies , what progress they have made , they find that all their assistance , and duties , have not been able to bear them up against some strong tide or current of indwelling-sin . it hath kept them indeed that they have not been driven and split on rocks and shelves ; it hath preserved ●hem from gross , scandalous sins , but yet they have lost in their spiritual frame , or gone backwards , and are intangled under many woful decayes ; which is a notable evidence of the life of sin , about which we are treating . now because the end of our discovering this power of sin , is , that we may be careful to obviate and prevent it in its operation , and because of all the effects that it produceth there is none more dangerous or pernicious than that we have last insisted on , namely , that it prevails upon many professors unto an habitual declension from their former wayes and attainments , notwithstanding all the sweetness and excellency which their souls have found in them , i shall , as was said , in the next place consider by what waies and means , and through what assistance it usually prevails in this kind , that we may the better be instructed to watch against it . chap. xv. decayes in degrees of grace caused by indwelling sin. the waies of its prevalency to this purpose . the waies and means whereby in-dwelling sin prevaileth on believers unto habitual declensions and decaies , as to degrees of grace and holiness , is that now which comes under consideration , and are many . first , upon the first conversion and calling of sinners unto god and christ , they have usually many fresh springs breaking forth in their souls , and refreshing showers coming upon them , which bear them up to an high rate of faith , love , holiness , fruitfulness and obedience . as upon a land-flood when many lesser streams run into a river , it swells over its bounds , and rouls on with a more than ordinary fulness . now if these springs be not kept open , if they prevail not for the continuance of these showers , they must needs decay and go backwards . we shall name one or two of them . first , they have a fresh , vigorous sence of pardoning mercy . according as this is in the soul , so will its love and delight in god , so will its obedience be . as , i say , is the sence of gospel-pardon , so will be the life of gospel-love . luke 7. 47. i say unto thee , saith our saviour of the poor woman , her sins , which were many , are forgiven , for she loved much , but to whom little is forgiven , the same loveth little . her great love was an evidence of great forgiveness ; and her great sence of it . for our saviour is not rendring a reason of her forgiveness , as though it were for her love , but of her love , that it was because of her forgiveness . having in the foregoing parable from verse 38. and onwards , convinced the pharisees with whom he had to do , that he to whom most was forgiven would love most , as verse 43. he thence gives an account of the great love of the woman springing from the sence she had of the great forgiveness which she had so freely received . thus sinners at their first conversion are very sensible of great forgiveness : of whom i am chief , lies next their heart . this greatly subdues their hearts and spirits unto all in god , and quickens them unto all obedience ; even that such poor cursed sinners as they were , should so freely be delivered and pardoned . the love of god and of christ in their forgiveness , highly conquers and constrains them to make it their business to live unto god. secondly , the fresh taste they have had of spiritual things , keeps up such a favour and relish of them in their souls , as that worldly contentments whereby men are drawn off from close walking with g●d , are rendred sapless and undesireable unto them . having tasted of the wine of the gospel they desire no other , for they say , this is best . so was it with the apostles upon that option offered them as to a departure from christ , upon the apostasie of many false professors ; will ye go away also ? joh. 6. 67. they answer by peter , lord , to whom shall we go , thou hast the words of eternal life ? vers. 68. they had such a fresh savour and relish of the doctrine of the gospel , and the grace of christ upon their souls , that they can entertain no thoughts of declining from it . as a man that hath been long kept in a dungeon , if brought forth on a sudden into the light of the sun , finds so much pleasure and contentment in it , in the beauties of the old creation , that he thinks he can never be weary of it , nor shall ever be contented on any account to be under darkness again . so is it with souls when first transl●ted into the marvellous light of christ , to behold the beauties of the new creation . they see a new glory in him , that hath quite sullied the desireableness of all earthly diversions . and they see a new guilt and filth in sin , that gives them an utter abhorrency of its old delights and pleasures ; and so of other things . now whilest these and the like springs are kept open in the souls of converted sinners , they constrain them to a vigorous active holiness . they can never do enough for god ; so that oftentimes their zeal , as saints , suffers them not to escape without some blots on their prudence as men , as might be instanced in many of the martyrs of old . this then is the first , at least one way whereby indwelling-sin prepares men for decayes and declensions in grace and obedience : it endeavours to stop or taint these springs . and there are several waies whereby it bringeth this to pass . first , it works by sloth and negligence . it prevails in the soul to a neglect of stirring up continual thoughts of , or about the things that so powerfully influence it unto strict and fruitful obedience . if care be not taken , if diligence and watchfulness be not used , and all means observed that are appointed of god , to keep a quick and living sense of them upon the soul , they will dry up and decay , and consequently that obedience that should spring from them will do so also . isaac digged wells , but the philistins stopt them , and his flocks had no benefit by them . let the heart never so little di●use it self to gracious soul-affecting thoughts of the love of god , the cross of christ , the greatness and excellency of gospel mercy , the beauties of holiness , they will quickly be as as much estranged to a man , as he can be to them . he that shuts his eyes for a season in the sun , when he opens them again can see nothing at all . and so much as a man loseth of faith towards these things , so much will they lose of power towards him . they can do little or nothing upon him , because of his unbelief , which formerly were so exceedingly effectual towards him . so was it with the spouse in the canticles , chap. 5. 2. christ calls unto her , ver . 1. with a marvellous loving and gracious invitation unto communion with himself . she who had formerly been ravished at the first hearing of that joyful sound , being now under the power of sloth and carnal ease , returns a sorry excusing answer to his call , which ended in her own signal loss and sorrow . indwelling-sin , i say , prevailing by spiritual sloth upon the souls of men unto an inadvertency of the motions of gods spirit in their former apprehensions of divine love , and a negligence of stirring up continual thoughts of faith about it , a decay grows insensibly upon the whole soul. thus god oft complains that his people had forgotten him , that is , grew unmindful of his love and grace , which was the beginning of their apostasie . secondly , by unframing the soul , so that it shall have formal , weary , powerless thoughts of those things , which should prevail with it unto diligence in thankful obedience . the apostle cautions us , that in dealing with god , we should use reverence and godly fear , because of his purity , holiness , and majesty , heb. 12. 28 , 29. and this is that which the lord himself spake in the destruction of nadab and abihu , i will be sanctified in them that come to me , lev. 10. 3. he will be dealt withal ●in an awful , holy , reverent manner . so are we to deal with all the things of god , wherein , or whereby we have communion with him . the soul is to have a great reverence of god in them . when men begin to take them into slight and common thoughts , not using and improving them unto the utmost for the ends whereunto they are appointed , they lose all their beauty , and glory , and power towards them . when we have any thing to do wherein faith and love towards god is to be exercised , we must do it with all our hearts , with all our minds , strength and souls , not slightly and perfunctorily , which god abhors ; he doth not only require that we bear his love and grace in remembrance , but that , as much as in us lyeth , we do it according to the worth and excellency of them . it was the sin of hezekiah , that he rendred not again according to the benefits done to him , 2 chron. 32. 25. so whilst we consider gospel truths , the uttermost endeavour of the soul ought to be , that we may be changed into the same image or likeness , 2 cor. 3. 18. that is , that they may have their full power and effect upon us . otherwise james tells us what our beholding the glory of the lord in a glass , there mentioned by the apostle , that is , reading or hearing the mind of god in christ revealed in the gospel , comes unto , chap. 1. vers . 23 , 24. it is but like unto a man beholding his natural face in a glass , for he beholdeth himself and goeth away , and streight way forgetteth what manner of man he was . it makes no impression upon him , begets no idea nor image of his likeness in his imagination , because he doth it only slightly , and with a transient look . so is it with men that will indeed think of gospel truths , but in a slight manner , without endeavouring with all their hearts , minds , and strength , to have them ingrafted upon their souls , and all the effects of them produced in them . now this is the way of sinners , in their first engagements unto god. they never think of pardoning mercy , but they labour to affect their whole souls with it , and do stir up themselves unto suitable affections and returns of constant obedience . they think not of the excellency of christ , and spiritual things , now newly discovered unto them in a saving light , but they press with all their might after a farther , a fuller enjoyment of them . this keeps them humble and holy , this makes them thankful and fruitful . but now if the utmost diligence and carefulness be not used to improve and grow in this wisdom , to keep up this frame , indwelling-sin working by the vanity of the minds of men ; will insensibly bring them to content themselves with slight and rare thoughts of these things , without a diligent sedulous endeavour to give them their due improvement upon the soul. as men decay herein , so they will assuredly decay and decline in the power of holiness , and close walking with god. the springs being stopt or tainted , the streams will not run so swiftly , at least not so sweetly as formerly . some by this means under an uninterrupted profession , insensibly wither almost into nothing . they talk of religion and spiritual things as much as ever they did in their lives , and perform duties with as much constancy as ever they did , but yet have poor lean starvling souls , as to any real and effectual communion with god. by the power and subtilty of indwelling-sin they have grown formal , and learned to deal about spiritual things in an overly manner , whereby they have lost all their life , vigour , favour , and efficacy towards them . be alwaies serious in spiritual things , if ever you intend to be bettered by them . thirdly , indwelling-sin oftentimes prevailes to the stopping of these springs of gospel obedience , by false and foolish opinions , corrupting the simplicity of the gospel . false opinions are the works of the flesh . from the vanity and darkness of the minds of men , with a mixture more or less of corrupt affections , do they mostly proceed . the apostle was jealous over his corinthians in this matter , he was afraid lest their minds should by any means be corrupted from the simplicity that is in christ , 2 cor. 11. 2 , 3. which he knew would be attended by a decay and declension in faith , love , and obedience . and thus matters in this case often fall out . we have seen some , who after they have received a sweet taste of the love of god in christ , of the excellency of pardoning mercy , and have walked humbly with god for many years , in the faith and apprehension of the truth , have by the corruption of their minds from the simplicity that is in christ by false and foolish opinions , despised all their own experiences , and rejected all the efficacy of truth , as to the fartherance of their obedience . hence john cautions the elect lady and her children to take heed they were not seduced , lest they should lose the things that they had wrought , 2 epist. v. 8. lest they should themselves cast away all their former obedience as lost , and a thing of no value . we have innumerable instances hereof in the daies wherein we live . how many are there , who not many years since put an unspeakable value on the pardon of sin in the blood of christ , who delighted in gospel discoveries of spiritual things , and walked in obedience unto god on the account of them , who being beguiled and turned aside from the truth as it is in jesus , do despise these springs of their own former obedience ? and as this is done grosly and openly in some , so there are more secret and more plausible insinuations of corrupt opinions , tainting the springs and fountains of gospel obedience , and through the vanity of mens minds , which is a principal part of indwelling-sin , getting ground upon them . such are all those that tend to the extenuation of special grace in its freedom , and efficacy , and the advancement of the wills or the endeavours of men in their spiritual power and ability : they are all works of the flesh , and howsoever some may pretend an usefulness in them to the promotion of holiness , they will be found to taint the springs of true evangelical obedience , insensibly to turn the heart from god , and to bring the whole soul into a spiritual decay . and this is one way whereby indwelling-sin produceth this pernicious effect , of drawing men off from the power , purity , and fruitfulness attending their first conversion , and engagements unto god , bringing them into habitual declension , at least as unto degrees of their holiness and grace . there is not any thing we ought to be more watchful against , if we intend effectually to deal with this powerful and subtile enemy . it is no small part of the wisdom of faith , to observe whether gospel truths continue to have the same savour unto , and efficacy upon the soul , as formerly they have had ; and whether an indeavour be maintained to improve them continually as at the first . a commandment that is alwaies practised , is alwaies new , as john speaks of that of love. and he that really improves gospel truths , though he hears them a thousand times , they will be alwaies new and fresh unto him , because they put him on newness of practice . when to another that grows common under them , they are burthensome and common unto him ; and he even loaths the manna that he is so accustomed unto . secondly , indwelling-sin doth this , by taking men off from their watch against the returns of satan . when our lord christ comes first to take possession of any soul for himself , he binds that strong man and spoils his goods ; he deprives them of all his power , dominion and interest . satan being thus dispossest and frustrated in his hopes and expectations , leaves the soul , as finding it newly mortified to his baits . so he left our saviour upon his first fruitless attempts . but it is said , he left him only for a season , luk. 4. 13. he intended to return again , as he should see his advantage . so is it with believers also . being cast out from his interest in them , he leaves them for a season , at least comparatively he doth so . freed from his assaults and perplexing temptations , they proceed vigorously in the course of their obedience , and so flourish in the waies of god. but this holds not ; satan returns again , and if the soul stands not continually upon his guard against him , he will quickly get such advantages , as shall put a notable interruption upon his fruitfulness and obedience . hence some , after they have spent some time , it may be some years in cheerful exemplary walking with god , have upon satans return , consumed all their latter daies in wrestling with perplexing temptations , wherewith he hath intangled them . others have plainly fallen under the power of his assaults . it is like a man , who having for a while lived usefully amongst his neighbours , done good , and communicated according to his ability , distributing to the poor , and helping all round about him , at length falling into the hands of vexatious , wrangling oppressive men , he is forced to spend his whole time and revenue in defending himself against them at law , and so becomes useless in the place where he lives . so is it with many a believer ; after he hath walked in a fruitful course of obedience to the glory of god , and edification of the church of christ , being afresh set upon by the ret●rn of satan in one way or other , he hath enough to do all the remainder of his life to keep himself a●ive ; in the mean time a to many graces , wofully decaying and going backward . now this also , though satan hath an hand in it , is from indwelling-sin : i mean , the success is so which satan doth obtain in his undertaking . this encourageth him , maketh way for his return , and gives entrance to his temptations . you know how it is with them , out of whom he is cast only by gospel conviction ; after he hath wandred and waited awhile , he saith , he will return to his house from whence he was ejected . and what is the issue ? carnal lusts have prevailed over the mans convictions , and made his soul fit to entertain returning devils . it is so as to the measure of prevalency , that satan obtains against believers , upon advantages administred unto him , by sins disposing the soul unto an obnoxiousness to his temptations . now the way and means whereby indwelling-sin doth give advantage to satan for his return , are all those which dispose them towards a declension which shall afterwards be mentioned . satan is a diligent , watchful , and crafty adversary , he will neglect no opportunity , no advantage that is offered unto him . wherein then soever our spiritual strength is impaired by sin , or which way soever our lusts press , satan falls in with that weakness , and presseth towards that ruine . so that all the actings of the law of sin are subservient to this end of satan . i shall therefore only at present mention one or two , that seem princicipally to invite satan to attempt a return . first , it intangleth the soul in the things of the world , all which are so many purveyors for satan . when pharaoh had let the people go , he heard after a while that they were intangled in the wilderness and supposeth that he shall therefore now overtake them and destroy them . this stirs him up to pursue after them . satan finding those whom he hath been cast out from , intangled in the things of the world , by which he is sure to find an easie access unto them , is encouraged to attempt upon them afresh ; as the spider to come down upon the strongest flie that is entangled in his web . for he comes by his temptations only to impel them unto that whereunto by their own lusts they are enclined , by adding poison to their lusts , and painting to the objects of them . and oftentimes by this advantage he gets so in upon the souls of men , that they are never well free of him more whilst they live . and as mens diversions increase from the world , so do their entanglements from satan . when they have more to do in the world than they can well manage , they shall have more to do from satan than they can well withstand . when men are made spiritually faint , by dealing in and with the world , satan sets on them a● amalek did on the faint and weak of the people that came out of egypt . secondly , it produceth this effect by making the soul negligent , and taking it off from its watch . we have before shew'd at large that it is one main part of the effectual deceitfulness of indwelling sin , to make the soul inadvertent , to turn it off from the diligent watchful attendance unto its duty , which is required . now there is not any thing in reference whereunto diligence and watchfulness is more strictly enjoyned ; than the returning assau●ts of satan , 1 pet. 5. 8. be sober , be vigilant ; and why so ? because of your adversary the devil . unless you are exceeding watchful , at one time or other he will surprize you . and all the injunctions of our blessed saviour , to watch , are still with reference unto him , and his temptations . now when the soul is made careless and inadvertent , forgetting what an enemy it hath to deal withal , or is lifted up with the successes it hath newly obtained against him , then in satans time to attempt a re-entrance of his old habitation ; which if he cannot obtain , yet he makes their lives uncomfortable to themselves , and unfruitful to others , in weakening their root , and withering their fruit through his poisoning temptations . he comes down upon our duties of obedience , as the fowls upon abrahams sacrifice , that if we watch not , as he did , to drive them away , [ for by resistance he is overcome and put to flight ] he will devour them . thirdly , indwelling-sin takes advantage to put forth its efficacy and deceit , to with-draw men from their primitive zeal and holiness , from their first faith , love , and works by the evil examples of professors amongst whom they live . when men first engage into the ways of god , they have a reverent esteem of those whom they believe to have been made partakers of that mercy before themselves ; these they love and honour , as it is their duty . but after a while they find many of them walking in many things unevenly , crookedly , & not unlike the men of the world . here sin is not wanting to its advantage . insensibly it prevails with men to a compliance with them . this way , this course of walking , doth well enough with others , why may it not do so with us also ? such is the inward thought of many , that works effectually in them . and so through the craft of sin , the generation of professors corrupt one another . as a stream arising from a clear spring or fountain , whilst it runs in its own peculiar channel , and keeps its water unmixed , preserves its purity and cleanness , but when it falls in its course with other streams that are turbid and foul , though running the same way with it , it becomes muddy and discoloured also . so is it in this case . believers come forth from the spring of the new birth with some purity and cleanness , this for a while they keep in the course of their private walking with god ; but now when they come sometimes to fall into society with others , whose profession flows & runs the same way with theirs , even towards heaven , but yet are mudded and sullied with sin and the world , they are often corrupted with them , and by them , and so decline from their first purity , faith , and holiness . now lest this may have been the case of any who shall read this discourse , i shall add some few cautions that are necessary to preserve men from this infection . first , in the body of professors there is a great number of hypocrites . though we cannot say of this or that man , that he is so , yet that some there are , is most certain . our saviour hath told us that it will be so to the end of the world . all that have oyl in their lamps , have it not in their vessels . let men take heed how they give themselves up unto a conformity to the professors they meet withal , lest instead of saints and the best of men , they sometimes propose for their example hypocrites , which are the worst , and when they think they are like unto them who bare the image of god , they conform themselves to those , who bare the image of satan . secondly , you know not what may be the present temptations of those whose ways you observe . it may be they are under some peculiar desertion from god , and so are withering for a season , untill he send them some refreshing powers from above . it may be they are intangled with some special corruptions , which is their burthen , tat you know not of ; and for any voluntarily to fall into such a frame , as others are cast into by the power of their temptations , or to think that will suffice in them , which they see to suffice in others whose distempers they know not , is folly and presumption . he that knows such or such a person to be a living man , and of an healthy constitution , if he see him go crawling up and down about his affairs , feeble and weak , sometimes falling , sometimes standing , and making small progress in any thing , will he think it sufficient for himself to do so also ? will he not inquire whether the person he sees , have not lately fallen into some distemper or sickness , that hath weakened him , and brought him into that condition ? assuredly he will so do . take heed , christians , many of the professors with whom ye do converse are sick , and wounded ; the wounds of some of them do stink , and are corrupt because of their folly . if you have any spiritual health , do not think their weak and uneven walking will be accepted at your hands ; much less ●●ink it will be well for you to become sick and to be wounded also . thirdly , remember that of many of the best christians , the worst only is known and seen . many who keep up precious communion with god , do yet oftentimes by their natural temper● of freedom or passion , not carry so glorious appearances as others , who perhaps come short of them in grace and the power of godliness . in respect of their outward conversation it may seem they are scarcely saved , when in respect of their faith and love they may be eminent . they may , as the kings daughter , be all glorious within , though their cloaths be not alwayes of wrought gold. take heed then that you be not infected with their worst , when ye are not able it may be to imitate them in their best ; but to return . fourthly , sin doth this work by cherishing some secret particular lust in the heart . this the soul contends against faintly , it contends against it upon the account of sincerity , it cannot but do so ; but it doth not make through-work vigorously to mortifie it by the strength and power of grace . now where it is thus with the soul , an habitual dec●ension as to holiness will assuredly ensue . david shews us how in his first days he kept his heart close unto god , psal 18. 23. i was upright before him , 〈◊〉 i kept my self from mine iniquity . his great care was lest any one lust should prevail in him , or upon him , that might be called his iniquity in s● peculiar manner . the same course steer'd paul also ● cor. 9. 27 ▪ he was in danger to be lifted up by his spiritua●●evelations and enjoyments . this makes him keep his body in subjection , that no carnal reasonings or vain imagination might take place in him . but where indwelling sin hath provoked , irritated , and given strength unto a special lust , it proves assuredly a principal means of a general declension . for as an infirmity and weakness in any one vital part , will make the whole body consumptive , so will the weakness in any one grace , which a perplexing lust brings with it , make the soul. it every way weakens spiritual strength . it weakens confidence in god in faith and prayer . the knees will be feeble , and the hands will hang down in dealing with god , where a galling and unmortified lust lies in the heart . it will take such hold upon the soul , that it shall not be able to look up , psal. 40. 12. it darkens the mind by innumerable foolish imaginations , which it stirs up to make provision for its self . it galls the conscience with those spots and stains , which in and by its actings it brings upon the soul. it contends in the will for rule and dominion : an active stirring corruption would have the commanding power in the soul , and it is ever and anon ready to take the throne . it disturbs the thoughts , and sometimes will even frighten the soul from dealing with it by meditation , lest corrupt affections being entangled by it , grace loses ground instead of prevailing . it breaks out oftentimes into scandalous sins , as it did in david and hezekiah , and loads the sinner with sorrow and discouragemen . by these and the like means it becomes to the soul like a moth in a garment , to eat up and devour the strongest threeds of it , so that though the whole hang loose together , it is easily torn in pieces . though the soul with whom it is thus , do for a season keep up a fair profession , yet his strength is secretly devoured ; and every temptation tears and rents his conscience at pleasure . it becomes with such men as it is with some who have for a many years been of a sound strong athletick constitution . some secret hectical distemper seizeth on them : for a season they take no notice of it ; or if they do , they think they shall do well enough with it , and easily shake it off when they have a little leasure to attend unto it : but for the present they think as sampson with his locks cut , they will do as at other times . sometimes it may be they complain that they are not well , they know not what aileth them , and it may be rise violently in an opposition to their distemper ; but after a while strugling in vain , the vigour of their spirits and strength failing them , they are forced to yield to the power of a consumption . and now all they can do is little enough to keep them alive . it is so with men brought into spiritual decays by any secret perplexing corruption . it may be they have had a vigorous principle of obedience and holiness : indwelling sin watching its opportunities , by some temptation or other , hath kindled and inflamed some particular lust in them . for a while it may be they take little notice of it . somtimes they complain , but think they will do as in former times , untill being insensibly weakned in their spiritual strength , they hav● work enough to do in keeping alive what remains and is ready to dye , hos. 5. 13. i shall not add any thing here as to the prevention and obviating this advantage of indwelling-sin , having elsewhere treated of it peculiarly and apart . fifthly , it works by negligence of private conmunion with god in prayer and meditation . i have shewed before how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness in and unto these duties . here if it prevails , it will not fail to induce an habitual declension in the whole course of obedience . all neglect of private duties is principled by a weariness of god as he complaineth , isa. 43. 22. thou hast not called upon me , thou hast been weary of me. neglect of invocation proceeds from weariness . and where there is weariness , there will be withdrawing from that whereof we are weary . now god alone being the fountain and spring of spiritual life , if there be a weariness of him , and withdrawing from him , it is impossible but that there will a decay in the life ensue . indeed what men are in these● duties , i mean as to faith and love in them , that they are and no more . here lies the root of their obedience , and if this fail all fruit will quickly fail . you may sometimes see a tree flourishing with leaves and fruit goodly and pleasant . after a while the leaves begin to decay , the fruit to wither , the whole to droop . search , and you shall find the root , whereby it should draw in moisture and fatness from the earth to supply the body and branches with sap and juice for growth and fruit , hath received a wound , is some way perished , and doth not perform its duty , so that though the branches are flourishing a while with what they had received their sustenance being intercepted they must decay . so it is here . these duties of private communion with god , are the means of receiving supplies of spiritual strength from him ; of sap & fatness from christ the vine and olive . whilest they do so , the conversation and course of obedience flourisheth and is fruitful , all outward duties are chearfully and regularly performed . but if there be a wound , a defect , a failing in that which should first take in the spiritual radical moisture , that should be communicated unto the whole , the rest may for a season maintain their station and appearance , but after a while profession will wither , fruits will decay , and the whole be ready to die . hence our saviour lets us know , matth. 6. 6. what a man is in secret , in these private duties , that he is in the eyes of god , and no more . and one reason amongst others is , because they have a more vigorous acting of unmixed grace than any other duties whatever . in all or most particular duties , besides the influence that they may have from carnal respects , which are many , and the wayes of their insinuation subtile , and imperceptible , there is an allay of gifts , which sometime even devours the pure gold of grace which should be the chief and principal in them . in these , there is immediate entercourse between god , and that which is of himself in the soul. if once sin by its deceits and treacheries , prevail to take off the soul from diligent attendance unto communion with god , and constancy in these duties , it will not fail to effect a declining in the whole of a mans obedience . it hath made its entrance , and will assuredly make good its progress . sixthly , growing in notions of truth without answerable practice , is another thing that indwelling-sin makes use to bring the souls of believers under a decay . the apostle tells us , that knowledge puffeth up , 1 cor. 8. 1. if it be alone , not improved in practice , it swells men beyond a due proportion . like a man that hath a dropsie , we are not to expect that he hath strength to his bigness . like trees that are continually running up an head , which keeps them from bearing fruit . when once men have attained to this , that they can entertain and receive evangelical truths in a new and more glorious light , or more clear discovery than formerly , or new manifestations of truth which they knew not before , and please themselves in so doing , without diligent endeavors to have the power of those truths and notions upon their hearts and their souls made conformable unto them , they generally learn so to dispose of all truths formerly known , which were sometimes inlaid in their hearts with more efficacy and power . this hath proved , if not the ruine , yet the great impairing of many in these days of light wherein we live . by this means from humble close walking , many have withered into an empty , barren , talking profession . all things almost have in a short season become alike unto them : have they been true or false , so they might be debating of them , and disputing about them , all is well . this is food for sin , it hatcheth , increaseth it , and is increased by it . a notable way it is for the vanity that is in the mind , to exert it self without a rebuke from conscience . whilst men are talking , and writing , and studying about religion , and hearing preaching , it may be , with great delight , as those in ezekiel chap. 33. 32. conscience . unless throughly awake and circumspect , and furnished with spiritual wisdom and care , will be very well pacified , and enter no rebukes or pleas against the way that the soul is in . but yet all this may be nothing but the acting of that natural vanity which lies in the mind , and is a principal part of the sin we treat of . and generally this is so , when men content themselves , as was said , with the notions of truth , without labouring after an experience of the power of them in their hearts , and the bringing forth the fruit of them in their lives , on which a decay must needs ensue . seventhly , growth in carnal wisdom is another help to sin in producing this sad effect . thy wisdom and thy knowledge , saith the prophet , hath perverted thee , isa. 47. 10. so much as carnal wisdom increaseth , so much faith decays . the proper work of it is to teach a man to trust to and in himself , of faith to trust wholly in another . so it labours to destroy the whole work of faith , by causing the soul to return into a deceiving fulness of his own . we have woful examples of the prevalency of this principle of declension in the days werein we live . how many a poor , humble , broken hearted creature , who followed after god in simplicity and integrity of spirit , have we seen , through the observation of the ways and walkings of others , and closing with the temptations to craft and subtilty , which opportunities in the world have administred unto them , come to be dipt in a worldly carnal frame , and utterly to wither in their profession . many are so sullied hereby , that they are not to be known to be the men they were . eightly , some great sin lying long in the heart and conscience unrepented of , or not repented of as it ought , and as the matter requires , furthers indwelling-sin in this work . the great turn of the life of david , whence his first ways carried the reputation , was in the harbouring his great sin in his conscience without suitable repentance . it was otherwise we know with peter , and he had another issue . a great sin will certainly give a great turn to the life of a professor . if it be well cured in the blood of christ , with that humiliation which the gospel requires , it often proves a means of more watchfulness , fruitfulness , humility , and contentation , than ever the soul before obtained . if it be neglected , it certainly hardens the heart , weakens spiritual strength , enfeebles the soul , discouraging it unto all communion with god , and is a notable principle of a general decay . so david complains , ps. 38. 5. my wounds stink and are corrupt because of my foolishness . his present distemper was not so much from his sin , as his folly , not so much from the wounds he had received , as from his neglect to make a timely application for their cure . it is like a broken bone , which being well set , leaves the place stronger than before ; if otherwise , makes the man a cripple all his days . these things we do but briefly name , and sundry other advantages of the like nature that sin makes use of to produce this effect , might also be instanced in ; but these may suffice unto our present purpose . what ever it useth , it self is still the principle ; and this is no small demonstration of its efficacy and power . chap. xvi . the strength of indwelling-sin , manifested from its power and effects in persons unregenerate . it is of the power and efficacy of indwelling-sin , as it remains in several degrees in believers that we are treating . now i have else-where shewed , that the nature and all the natural properties of it do still remain in them . though therefore we cannot prove directly what is the strength of sin in them , from what its power is in those , in whom it is only checked and not at all weakned ; yet may we from an observation thereof caution believers of the real power of that mortal enemy with whom they have to do . if the plague do violently rage in one city , destroying multitudes , and there be in another an infection of the same kind , which yet arises not unto that height and fury there , by reason of the correction that it meets withal from a better air , and remedies used ; yet a man may demonstrate unto the inhabitants the force and danger of that infection got in among them , by the effects that it hath and doth produce among others , who have not the benefit of the preventives and preservatives which they enjoy ; which will both teach them to value the means of their preservation , and be the more watchful against the power of the infection that is among them . it is so in this case . believers may be taught what is the power and efficacy of that plague of sin , which is in and among them , by the effects the same plague produceth in and among others , who have not those corrections of its poyson , and those preservatives from death which the lord jesus hath furnished them withal . having then fixed on the demonstration of the power of sin , from the effects it doth produce , and having given a double instance hereof in believers themselves , i shall now farther evidence the same truth , or pursue the same evidence of it , by shewing somewhat of the power that it acteth in them who are unregenerate , and so have not the remedies against it which believers are furnished withal . i shall not handle the whole power of sin in unregenerate persons , which is a very large field , and not the business i have in hand ; but only by some few instances of its effects in them , intimate , as i said , unto believers , what they have to deal withal . first then , it appears in the violence it offers to the nature of man , compelling them unto sins , fully contrary to all the principles of the reasonable nature wherewith they are endued from god. every creature of god hath in its creation , a law of operation implanted in it , which is the rule of all that proceedeth from it , of all that it doth of its own accord . so the fire ascends upwards , bodies that are weighty and heavy descend ; the water flows , each according to the principles of their nature , which give them the law of their operation . that which hinders them in their operation is force and violence , as that which hinders a stone from descending , or the fire from going upwards . that which forceth them to move contrary to the law of their nature , as a stone to go upwards , or the fire to descend , is in its kind the greatest violence , of which the degrees are endless . now that which should take a great milstone , and fling it upwards into the air , all would acknowledge to be a matter of wonderful force , power , and efficacy . man also hath his law of operation and working concreated with him . and this may be considered two ways ; either , first , as it is common to him with other creatures ; or as peculiar , with reference unto that special end for which he was made . some things are , i say , in this law of nature common to man with other creatures ; as to nourish their young , to live quietly with them of the same kind and race with them ; to seek and follow after that which is good for them in that state and condition wherein they are created . these are things which all bruit living creatures have in the law of their nature , as man also hath . but now besides these things , man being creaated in an especial manner to give glory to god by rational and moral obedience , and so to obtain a reward in the enjoyment of him ; there are many things in the law of his creation that are peculiar to him ; as to love god above all , to seek the enjoyment of him as his chiefest good and last end , to enquire after his mind and will , and to yield obedience , and the like . all which are part of the law of his nature . now these things are not distinguished so , as though a man might perform the actions of the law of his nature which are common to him with other creatures , meerly from the principles of his nature as they do ; but the law of his dependance upon god , and doing all things in obedience unto him , passeth on them all also . he can never be considered as a meer creature , but as a creature made for the glory of god , by rational moral obedience ; rational , because by him chosen , and performed with reason ; and moral , because regulated by a law whereunto reason doth attend . for instance ; it is common to man with other creatures , to take care for the nourishing of his children , of the young helpless ones that receive their being by him . there is implanted in him , in the principles of his nature concreated with them , a love and care for them ; so is it with other living creatures . now let other creatures answer this instinct & inclination , and be not hardned against them like the foolish ostrich , unto whom god hath not imparted this natural wisdom , job 59. 16 , 17. they fully answer the law of their creation . with man it is not so ; it is not enough for him to answer the instinct and secret impulse and inclination of his nature and kind , as in the nourishing of his children ; but he must do it also in subjection to god , and obey him therein , and doing it unto his glory ; the law of moral obedience passing over all his whole being & all his operations ; but in these things lie , as it were , the whole of a man , namely in the things which are implanted in his nature as a creature , common to him with all other living creatures , seconded by the command or will of god , as he is a creature capable of yielding moral obedience , and doing all things for his glory . that then , which shall drive and compel a man to transgress this law of his nature , which is not only as to throw milstones upward , to drive beasts from taking care of their young , to take from cattle of the same kind the hearding of themselves in quietness , but moreover , to cast off what lies in him his fundamental dependance on god , as a creature made to yield him obedience , must needs be esteemed of great force and efficacy . now this is frequently done by indwelling-sin , in persons unregenerate . let us take some few instances . first , there is nothing that is more deeply inlaid in the principles of the natures of all living creatures , and so of man himself , than a love unto , and a care for the preservation and nourishing of their young : many bruit creatures will die for them , some feed them with their own flesh and blood ; all deprive themselves of that food which nature directs them to as their best , to impart it to them ; and acting in their behalf to the utmost of their power . now such is the efficacy , power , and force of indwelling-sin in man , an infection that the nature of other creatures knows nothing of , that in many it prevails to stop this fountain , to beat back the stream of natural affections , to root up the principles of the law of nature , and to drive them unto a neglect , a destruction of the fruit of their own loins . paul tells us of the old gentiles , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 1. 31. without natural affection ; that which he aims at is that barbarous custom among the romans , who oft-times to spare the trouble in the education of their children , and to be at liberty to satisfie their lusts , destroyed their own children from the womb . so far did the strength of sin prevail to obliterate the law of nature , and to repel the force and power of it . examples of this nature are common in all nations ; amongst our selves , of women murdering their own children , through the deceitful reasoning of sin . and herein sin turns the strong current of nature , darkens all the light of god in the soul , controuls all natural principles , influenced w●th the power of the command & will of god. but yet this evil hath , through the efficacy of sin , received a fearful aggravation . men have not only slain , but cruelly sacrificed their children to satisfie their lusts . the apostle reckons idolatry , & so consequently all superstition , among the works of the flesh , gal. 5. 20. that is , the fruit & product of indwelling sin . now from hence it is that men have offered that horrid and unspeakable violence to the law of nature mentioned . so the psalmist tells us , psal. 106. 37 , 38. the same is again mentioned , psal. 7. 31. and in sundry other places . the whole manner of that abomination i have elsewhere declared . for the present it may suffice to intimate , that they took their children and burnt them to ashes in a soft fire ; the wicked priests that assisted in the sacrifice affording them this relief , that they made a noise and clamour , that the vile wretches might not hear the woful moans and cries of the poor dying tormented infants . i suppose in this case we need no farther evidence . naturalists can give no rational account , they can only admire the secret force of that little fish , which , they say , will stop a ship in full sail in the midst of the sea. and we must acknowledge , that it is beyond our power to give an account of that secret force , and unsearchable deceit that is in this inbred traitor , sin ; that cannot only stop the course of nature , when all the sails of it that carry it forward are so filled , as they are in that of affections to children ; but also drive it backward with such a violence & force , as to cause men so to deal with their own children , as a good man would not be hired with any reward to deal with his dog . and it may not be to the disadvantage of the best , to know and consider , that they carry that about them , in them , which in others hath produced these effects . the like may be spoken of all other sins against the prime dictates of the law of nature , that mankind is or hath been stained and defamed withal . murder of parents and children , of wives and husbands , sodomy , incest , and the like enormities ; in all which , sin prevails in men against the whole law of their being and dependance upon god. what should i reckon up the murders of cain and abel , the treason of judas , with their aggravations ; or remind the filth and villany of nero , in whom sin seemed to design an instance of what it could debase the nature of man unto : in a word , all the studied , premeditated perjuries ; all the designed , bloody revenges ; all the filth and uncleanness ; all the enmity to god and his ways that is in the world , is fruit growing from this root alone . secondly , it evidences its efficacy in keeping men off from believing under the dispensation of the gospel . this evidence must be a little further cleared . first , under the dispensation of the gospel , there are but few that do believe . so the preachers of it complain , isa. 53. 1. who hath believed our report ? which the apostle interprets of the paucity of believers , joh. 12. 38. our saviour christ himself tells us , that many are called , the word is preached unto many , but few are chosen . and so the church complains of its number , mic. 6. 1. few there be who enter the narrow gate , daily experience confirms this woful observation . how many villages , parishes , yea , towns may we go unto , where the gospel , it may be , hath been preached many years , and perhaps scarce meet a true believer in them , & one who shews forth the death of christ in his conversation . in the best places , and most eminent for profession , are not such persons like the berries after the shaking of an olive-tree , two or three in the top of the upmost boughs , and 4 or 5 in the highest branches ? secondly , there is proposed to men in the preaching of the gospel , as motives unto believing every thing in conjunction , that severally prevail with men to do what ever else they do in their lives . what ever any one doth with consideration , he doth it either because its reasonable & good for him so to do , or profitable & advantagious , or pleasant , or lastly , necessary for the avoidance of evil ; whatever , i say , men do with consideration , whether it be good or evil , whether it be in the works of this life , or in things that lead to another ; they do it from one or other of the reasons or motives mentioned . and , god knows , oft-times they are very poor and mean in their kind , that men are prevailed upon by . how often will men for a very little pleasure , a very little profit , be induced to do that which shall imbitter their lives , and damn their souls . and what industry will they use to avoid that which they apprehend evil or grievous to them . and any one of these is enough to oil the wheels of mens utmost endeavours , and set men at work to the purpose . but now all these things centre in the proposal of the gospel , and the command of believing ; and every one of them in a kind , that the whole world can propose nothing like unto it . it is the most reasonable thing that can be proposed to the understanding of a man ; that he who thr●ough his own default hath lost that way of bringiug glory of god , and saving his own soul , ( for which ends he was made ) that he was first placed in , should accept of , and embrace , that other , blessed , easie , safe , excellent way , for the attaining the ends mentioned , which god in infinite grace , love , mercy , wisdom , and righteousness hath found out , and doth propose unto him . and , secondly , it is the profitablest thing that a man can possibly be invited unto ; if there be any profit , or benefit , any advantage in the forgiveness of sins , in the love and favour of god , in a blessed immortality , in eternal glory . and , thirdly , it is most pleasant also ; surely it is a pleasant thing to be brought out of darkness into light , out of a dungeon unto a throne , from captivity and slavery to satan and cursed lusts , to the glorious liberty of the children of god , with a thousand heavenly sweetnesses not now to be mentioned . and , fourthly , it is surely necessary , and that not only from the command of god , who hath the supreme authority over us , but also indispensibly so for the avoidance of eternal ruine of body and soul , mat. 16. 16. it is constantly proposed under these terms , believe , or you perish under the weight of the wrath of the great god , and that for evermore . but now notwithstanding that all these considerations are preached unto men , and pressed upon them in the name of the great god from day to day , from one year to another ; yet , as was before observed , very few there are who set their hearts unto them , so as to embrace that which they lead unto . tell men ten thousand times , that this is wisdom , yea , riches , that all their profit lies in it , that they will assuredly and eternally perish , & that it may be within a few hours , if they receive not the gospel , assure them that it is their only interest and concernment , let them know that god himself speaks all this unto them ; yet all is one , they regard it not , set not their hearts unto it , but , as it were , plainly say , we will have nothing to do with these things ; they will rather perish in their lusts than accept of mercy . thirdly , it is indwelling-sin that both disenableth men unto , and hinders them from believing , & that alone . blindness of mind , stubbornness of the will , sensuality of the affections , all concur to keep poor perishing souls at a distance from christ. men are made blind by sin , and cannot see his excellencies , obstinate and will not lay hold of his righteousness senseless and take no notice of their own eternal concernments . now certainly that which can prevail with men wise and sober , and prudent in other things , to neglect and despise the love of god , the blood of christ , the eternal welfare of their own souls , upon weak and worthless pretences , must be acknowledged to have an astonishable force and efficacy accompanying it . whose heart , who hath once heard of the ways of god , can but bleed to see poor souls eternally perishing under a thousand gracious invitations , to accept of mercy and pardon in the blood of christ ? and can we but be astonished at the power of that principle from whence it is , that they run headlong to their own destruction ? and yet all this befals them from the power and deceit of sin that dwelleth in them . 3. it is evident in their total apostasies . many men not really converted , are much wrought upon by the word . the apostle tells us , that they do clean escape them that live in error , as 2 pet. 2. 18. they separate themselves from idolatry and false worship , owning and professing the truth ; and they also escape the pollution of the world , ver . 20. that is , the corruption that is in the world , through lust , as he expresseth it , chap. 1. verse 4. those filthy corrupt and unclean ways , which the men of the world , in the pursuit of their lusts , do walk and live in ; these they escape from , in the amendment of their lives , and ordering of their conversation according to the convictions which they have from the word . for so he tells us , that all this is brought about , through the knowledge of the lord and saviour jesus christ ; that is , by the preaching of the gospel ; they are so far wrought upon , as to forsake all ways of false worship , to profess the truth , to reform their lives , and to walk answerable to the convictions that are upon them . by this means do they gain the reputation of professors , they have a name to live , rev. 3. 1. and are made partakers of some , or all of those priviledges of the gospel , that are numbred by the apostle , heb. 6. 4 , 5. it is not my present business to shew how far , or wherein a man may be effectually wrought upon by the word , and yet not be really wrought over to close with christ ; or what may be the utmost bounds and limits of a common work of grace upon unregenerate men ; it is on all hands confessed , that it may be carryed on so far , that it is very difficult to discern between its effects and productions , and those of that grace which is special and saving . but now , notwithstanding all this , we see many of these daily fall off from god , utterly and wickedly some into debaucherie and uncleanness , some to worldliness and covetousness , some to be persecutors of the saints , all to the perdition of their own souls . how this comes about , the apostle declares in that place mentioned ; they are , saith he , entangled again ; to entice and entangle as i have shewed before from james 1. 14 , 15. is the proper work of indwelling sin ; it is that alone which entangles the soul ; as the apostle speaks v. 18. they are allured from their whole profession , into cursed apostasie through the lusts of the flesh . it prevails upon them through its deceit and power to an utter relinquishment of their profession ; and their whole engagement unto god : and this several ways evinces the greatness of its strength and efficacy : 1. in that it giveth stop or control unto that exceeding greatness of power which is put forth in the word , in their conviction and reformation . we see it by experience , that men are not easily wrought upon by the word ; the most of men can live under the dispensation of it all the dayes of their lives , and continue as sensless and stupid as the seats they sit upon , or the flint in the rock of stone . mighty difficulties , and prejudices must be conquered , great stroaks must be given to the conscience before this can be brought about . it is as the stopping of a river in his course , and turning his streams another way ; the hindering of a stone in his falling downwards , or the turning away of the wild ass , when furiously set to pursue his way , as the prophet speaks , jer. 2. 24. to turn men from their corrupt ways , sins and pleasures , to make them pray , fast , hear , and do many things contrary to the principle of flesh , which is secretly predominant in them , willingly and gladly ; to cause them to profess christ and the gospel , it may be under some tryals and reproaches , to give them light to see into sundry mysteries , and gifts for the discharge of sundry duties ; to make dead , blind , sensless men , to walk , and talk , and do all the outward offices and duties of living and healthy men ; with the like attendencies of conviction and reformation , are the effects and products of mighty power and strength . indeed the power that the holy ghost puts forth by the word , in the staggering and conviction of sinners , in the wakning of their consciences , the enlightening of their minds , the changing of their affections , the awing of their hearts , the reforming of their lives , and compelling them to duties , is unexpressible . but now , unto all these is there check and control given by indwelling sin. it prevails against this whole work of the spirit by the word , with all the advantages of providential dispensations , in afflictions and mercies , wherewith it is attended . when sin is once enraged , all these things become but like the wit hs & cords wherewith sampson was bound before his head was shaven : cry but to it , the philistines are upon thee , here is a subtle , a suitable temptation , now shew thy strength and efficacy , all these things become like towe that have smelt the fire . conscience is stifled , reputation in the church of god despised , light supplanted , the impressions of the word cast off , convictions digested , heaven and hell are despised ; sin makes its way through all , and utterly turns the soul from the good and right ways of god. sometimes it doth this subtilly by imperceptible degrees , taking off all force of former impressions from the spirit , by the word , sullying conscience by degrees , hardning the heart , and making sensual the affections by various workings , that the poor backslider in heart scarce knows what he is doing , until he be come to the very bottom of all impiety , profaneness , and enmity against god. sometimes falling in conjunction with some vigorous temptation , it suddenly , and at once plunges the soul into a course of alienation from god , and the profession of his ways . 2. it takes them off from those hopes of heaven , which upon their convictions , obedience , and temporary faith or believing , they had attained . there is a general hope of heaven , or at least of the escaping of hell , of an untroublesome immortality in the most sottish and stupid souls in the world , who either by tradition or instruction from the word , are perswaded that there is another state of things to come after this life ; but it is in unconvinced , unenlightened persons , a dull , senseless , unaffecting thing , that hath no other hold upon them , nor power in them , but only to keep them free from the trouble and perplexity of contrary thoughts and apprehensions . the matter is otherwise with them who by the word are so wrought upon as we have before declared ; their hope of heaven and a blessed immortality is oft-times accompanied with great joyes , and exultations , and is a relief unto them , under and against the worst of their fears and trials ; it is such , as they would not part withal for all the world ; and upon all occasions they retreat in their minds unto it , for comfort and relief . now all this by the power of sin are they prevailed withal to forgo . let heaven go if it will , a blessed immortality with the enjoyment of god himself , sin must be served , and provision made to fulfil the lusts thereof . if a man , in the things of this world , had such a hope of a large inheritance , of a kingdom , as wherein he is satisfied that it will not fail him ▪ but that in the issue he shall surely enjoy it , and lead an happy and a glorious life in the possession of it many dayes ; if one should go to him and tell him , it is true , the kingdom you look for is an ample and honourable dominion , full of all good things desirable , and you may attain it ; but come , cast away all hopes and expectations of it , and come joyn with me in the service and slavery of such or such an oppressing tyrant . you will easily grant ; he must have some strange bewitching power with him , that should prevail with a man in his wits to follow his advice . yet thus it is , and much more so in the case we have in hand . sin it self cannot deny , but that the kingdom of heaven which the soul is in hope and expectation of , is glorious and excellent , nor doth it go about to convince him , that his thoughts of it are vain , and such as will deceive him , but plainly prevails with him to cast away his hopes , to despise his kingdom that he was in expectation of , and that upon no other motive but that he may serve some worldly , cruel , or filthy and sensual lust ; certainly here lies a secret efficacy , whose depths cannot be fathomed . 3. the apostle manifests the power of the entanglements of sin in and upon apostates , in that it turns them off from the way of righteousness after they have known it , 2 pet. 2. 21. it will be found at the last day an evil thing and a bitter , that men live all their days in the service of sin , self , and the world , refusing to make any trial of the ways of god whereunto they are invited ; though they have no experience of their excellency , beauty , pleasantness , safety , yet having evidence brought unto them from god himself , that they are so , the refusal of them will , i say , be bitterness in the latter end . but their condition is yet far worse , who as the apostle speaks , having known the way of righteousness , are by the power of indwelling sin turned aside from the holy commandment . to leave god for the devil , after a man hath made some trial of him and his service ; heaven for hell ; after a man hath had some chearing , refreshing thoughts of it , the fellowship of the saints , for an alehouse or a brothel-house ; after a man hath been admitted unto their communion , and tasted of the pleasantness of it , to leave walking in pure , clear , streight paths , to wallow in mire , draughts and filth , this will be for a lamentation ; yet this doth sin prevail upon apostates unto ; and that against all their light , conviction , experiences , professions , engagements , or whatever may be strong upon them to keep them to the known ways of righteousness . 4. it evinces its strength in them by prevailing with them unto a total renunciation of god as revealed in christ , and the power of all gospel-truth , in the sin against the holy ghost . i do not now precisely determine what is the sin against the holy ghost ; nor wherein it doth consist . there are different apprehensions of it ; all agree in this ; that by it an end is put to all dealings between god and man in a way of grace . it is a sin unto death . and this doth the hardness and blindness of many mens hearts bring them to ; they are by them at length set out of the reach of mercy . they chuse to have no more to do with god ; and god swears that they shall never enter into his rest. so sin brings forth death . a man by it , is brought to renounce the end for which he was made ; wilfully to reject the means of his coming to the enjoyment of god , to provoke him to his face ; and so to perish in his rebellion . i have not mentioned these things , as though i hoped by them to set out to the full the power of indwelling sin in unregenerate men ; only by a few instances i thought to give a glimpse of it . he that would have a fuller view of it , had need only to open his eyes , to take a little view of that wickedness which reigneth , yea rageth all the world over . let him consider the prevailing flood of the things mentioned by paul to be the fruits of the flesh , gal. 5. 19 , 20 , 21. that is , among the sons of men , in all places , nations , cities , towns , parishes ; and then let him add thereunto but this one consideration , that the world , which is full of the steam , filth , and blood of these abominations , as to their outward actings of them , is a pleasant garden , a paradise , compared to the heart of man , wherein they are all conceived , and hourly millions of more vile abominations , which being stifled in the womb , by some of the wayes before insisted on , they are never able to bring forth to light . let a man i say using the law for his light and rule , take this course , and if he have any spiritual discerning , he may quickly attain satisfaction in this matter . and i shewed in the entrance of this discourse , how this consideration doth fully confirm the truth proposed . chap. xvii . the strength of sin evidenced from its resistance unto the power of the law. the measure of the strength of any person , or defenced city , may be well taken from the opposition that they are able to withstand , and not be prevailed against . if we hear of a city that hath endured a long siege from a potent enemy , and yet is not taken or conquered , whose walls have endured great batteries , and are not demolished , though we have never seen the place , yet we conclude it strong , if not impregnable . and this consideration will also evidence the power and strength of indwelling-sin ; it is able to hold out , and not only to live , but also to secure its reign and dominion against very strong opposition that is made unto it . i shall instance only in the opposition that is made unto it , by the law , which is oft-times great and terrible , alwayes fruitless ; all its assaults are born by it , and it is not prevailed against . there are sundry things wherein the law opposeth it self to sin , and the power of it . as , first , it discovers it ; sin in the soul is like a secret hectical distemper in the body ; it s being unknown and unperceived , is one great means of its prevalency . or as traytors in a civil state , whilest they lye hid , they vigorously carry on their design . the greatest part of men in the world , know nothing of this sickness , yea death of their souls . though they have been taught somewhat of the doctrine of it , yet they know nothing of its power . they know it not so , as to deal with it as their mortal enemy . as a man , whatever he be told , cannot be said to know , that he hath an● hectical feaver , if he love his life , and set no● himself to stop its progress . this then the law doth , it discovers this enemy ; it convinceth the soul that there is such a traitor harbouring in his bosome , rom. 7. 7. i had no● known sin but by the law , for i had not known lust , except the law had said , thou shalt non covet . i had not known it , that is , fully , clearly , distinctly . conscience will somewhat tumultuate about it ; bu● a man cannot know it clearly and distinctly from thence . it gives a man such a sight of it , as the blind man had in the gospel upon the first touch of his eyes , he saw men like trees walking , obscurely , confusedly ; but when the law comes , th●● gives the soul a distinct sight of this indwelling-sin ▪ again , i had not known it , that is , the depths o● it , the root , the habitual inclination of my nature to sin , which is here called lust ; as it is by james , chap. 1. 14. i had not known it , or not known it to be sin , but by the law. this then the law doth , it draws out this traitor from its secret lurking places , the intimate recesses of the soul. a man when the law comes , is no more ignorant of his enemy ; if the will now perish by him , it is openly and knowingly ; he cannot but say that the law warned him of him , discovered him unto him , yea , and raised a concourse about him in the soul of various affections , as an officer doth , that discovers a thief or robber , calling out ●or assistance to apprehend him . secondly , the law not only discovers sin , but discovers it to be a very bad inmate , dangerous , yea , pernicious to the soul. rom. 7. 13. was then that which is good ( that is , the law ) made death unto me ? god forbid . but sin , that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful . there are many things in this verse wherein we are not at present concerned ; that which i only aim at , is , the manifestation of sin by the law ; it appears to be sin ; and the manifestation of it in its own colours ; it appears to be exceeding sinful . the law gives the soul to know the filth and guilt of this indwelling-sin , how great they are , how vile it is ; what an abomination , what an enmity to god , how hated of him , the soul shall never more look upon it as a small matter , what thoughts soever it had of it before , whereby it is greatly surprized . as a man that finds himself somewhat distempered , sending for a physician of skill , when he comes , requires his judgement of his distemper . he considering his condition , tells him , alas , i am sorry for you , the case is far otherwise with you than you imagine , your disease is mortal , and it hath proceeded so far pressing upon your spirits , and infecting the whole mass of your blood , that i doubt unless most effectual remedies be used , you will live but a very few hours . so is it in this case , a man may have some trouble in his mind and conscience about indwelling-sin ; he finds all not well , as it should be with him , more from the effects of sin , and its continual eruptions ▪ than the nature of it , which he hopes to wrestle withall : but now when the law comes , that lets the soul know , that its disease is deadly and mortal , that it is exceding sinful , as being the root and cause of all his alienation from god ; and thus also the law proceeds against it . thirdly , the law judgeth the person , or lets the sinner plainly know what he is to expect upon the account of this sin . this is the laws proper work , its discovering property is but preparative to its judging . the law is it self , when it is in the throne . here it minceth not the matter with sinners , as we use to do one with another , but tells him plainly , thou art the man , in whom this exceeding sinful sin doth dwell , and you must answer for the guilt of it . and this , methinks , if any thing , should rouze up a man to set himself in opposition to it , yea , utterly to destroy it . the law lets him know that upon the account of this sin , he is obnoxious to the curse and wrath of the great god against him ; yea , pronounceth the sentence of everlasting condemnation upon him upon that account : abide in this state and perish , is its language . it leaves not the soul without this warning in this world , and will leave it without excuse on that account in the world to come . fourthly , the law so follows on its sentence , that it disquiets and affrights the soul , and suffers in not to enjoy the least rest or quietness in harbouring its sinful inmate . when ever the soul hath indulged to its commands , made provision for it , immediately the law flies upon it , with the wrath and terrour of the lord , makes it quake and tremble : it shall h●ve no rest , but is like a poor beast th●t hath a deadly arrow sticking in its sides , that makes it restless where ever it is , and whatever it doth . fifthly , the law stays not here , but also it slays the soul , rom. 7. 3. that is , by its conviction of the nature , power , and desert of this indwelling-sin , it deprives him in whom it is of all that life of self-righteousness and hope , which formerly he sustained himself withall : it leaves him as a poor , dead , helpless , hopeless creature . and all this in the pursuit of that opposition that it makes against this sin . may we not now expect , that the power of it will be quelled , and its strength broken ; that it will die away before these strokes of the law of god ; but the truth is , such is its power and strength , that it is quite otherwise ; like him whom the poets feign to be born of the earth , when one thought to slay him by casting him on the ground , by every fall he recovered new strength , and was more vigorous than formerly : so is it with all the falls and repulses that are given to indwelling-sin by the law. for , first , it is not conquered . a conquest infers two things in respect of the conquered : first , loss of dominion ; and , secondly , loss of strength . where ever any one is conquered , he is dispoiled of both these . he loseth both his authority and his power . so the strong man armed , being prevailed against , he is bound , and his goods are spoiled . but now neither of these befalls indwelling-sin by the assaults of the law ; it loseth not one jot of its dominion nor strength by all the blows that are given unto it . the law cannot do this thing , rom. 8. 3. it cannot deprive sin of its power and d●minion ; for he that is under the l●w is also 〈◊〉 sin ; that is , what ever power the law gets upon the conscience of a man , so that he fears to sin , lest the sentence and curse of it should befall him , yet sin still reigns and rules in his heart . therefore saith the apostle , rom. 6. 14. sin shall not have dominion over you , for you are not under the law but under grace ; intimating plainly that though a person be in never so much subjection to the authority of the law , yet that will not exempt and acquit him from the dominion of sin . yea , the law by all its work upon the soul , instead of freeing and acquitting it from the reign of sin , and bondage unto it , doth accidentally greatly increase its misery and bondage ; as the sentence of the judge on the bench against a malefactor adds to his misery . the soul is under the dominion of sin , and it may be , abides in its wofull condition in much security ; fearing neither sin nor judgement . the law setting upon him in this condition by all the wayes forementioned , brings him into great trouble and perplexity , fear and terrour , but delivers him not at all . so that it is with the soul , as it was with the israelites when moses had delivered his message unto pharaoh , they were so far from getting liberty by it , that their bondage was increased , and they found that they were in a very evil case ; exod. 5. 17. yea and we shall see , that sin doth like pharaoh ; finding its rule disturbed , it grows more outragiously oppressive , and doubles the bondage of their souls . this is not then the work of the law to destroy sin , or deprive it of that dominion which it hath by nature . nor doth it by all these stroaks of the law lose any thing of its strength . it continues both its authority and its force ; it is neither destroyed , nor weakned . yea , secondly , it is so far from being conquered , that it is only enraged . the whole work of the law , doth only provoke and enrage sin ; and cause it as it hath opportunity , to put out its strength with more power and vigour and force than formerly . this the apostle shews at large , rom. 7. 9 , 10 , 11 , 12 , 13. but you will say , do we not see it by experience ; that many are wrought upon by the preaching of the law to a relinquishment of many sins , and amendment of their lives , and to a great contending against the eruptions of those other corruptions which they cannot yet mortifie ; and it cannot be denyed , but that great is the power and efficacy of the law , when preached and applyed to the conscience in a due manner : i answer , first , it is acknowledged , that very great and effectual is the power of the law of god. great are the effects that are wrought by it ; and it shall surely accomplish every end for which of god it is appointed . but yet the subduing of sin , is none of its work ; it is not designed of god unto that purpose ; and therefore it is no dishonour , if it cannot do that which is not its proper work , rom. 8. 3. secondly , whatever effects it have upon some , yet we see that in the most , such is the power and prevalency of sin , that it takes no impression at all upon them . may you not see every where men living many years in congregations where the law is powerfully preached , and applyed unto the consciences as to all the ends and purposes for which the lord is pleased to make use of it , and not once be moved by it ; that receive no more impression from the stroaks of it , than blows with a straw would give to an adamant . they are neither convinced by it , nor terrifyed , nor awed , nor instructed , but continue deaf , ignorant , senless , secure , as if they had never been told of the guilt of sin , or terrour of the lord. such as these are congregations full of , who proclaim the triumphing power of sin , over the dispensation of the law. thirdly , when any of the effects mentioned are wrought , it is not from the power of the letter of the law , but from the actual efficacy of the spirit of god , putting forth his vertue & power for that end and purpose ; and we deny not but that the spirit of the lord is able to restrain and quell the power of lust when he pleaseth ; and some wayes whereby he is pleased so to do we have formerly considered . but , fourthly , notwithstanding all that may be observed of the power of the law upon the souls of men , yet it is most evident that lust is not conquered , nor subdued , nor mortified by it . for , first , though the course of sin may be repelled for a season by the dispensation of the law , yet the spring and fountain of it , is not dryed up thereby , though it withdraws and hides it self for a season , it is as i have elsewhere shewed , but to shift out of a storm , and then to return again . as a travailer , in his way meeting with a violent storm of thunder and rain , immediately turns out of his way , to some house or tree for his shelter ; but yet this causeth him not to give over his journey ; so soon as the storm is over , he returns to his way and progress again . so is it with men in bondage unto sin : they are in a course of pursuing their lusts ; the law meets with them in a storm of thunder and lightning from heaven , terrifies and hinders them in their way ; this turns them for a season out of their course , they will run to prayer or amendment of life , for some shelter from the storm of wrath which is feared coming upon their consciences . but is their course stopped , are their principles altered ? not at all ; so soon as the storm is over , that they begin to wear out that sense and the terrour that was upon them , they return to their former course , in the service of sin again . this was the state with pharaoh once and again . secondly , in such seasons sin is not conquered but diverted . when it seems to fall under the power of the law , indeed it is only turned into a new channell , it is not dryed up . if you go and set a damm against the streams of a river , that you suffer no water to pass in the old course and channel , but it breaks out another way , and turns all its streams in a new course , you will not say you have dryed up that river ; though some that come and look into the old channel may think perhaps that the waters are utterly gone ; so is it in this case ; the streams of sin it may be run in open sensuality , and profaneness ; in drunkenness and vitiousness ; the preaching of the law sets a damm against these course ; conscience is terrified , and the man dares not walk in the wayes wherein he hath been formerly ingaged ; his companions in sin not finding him in his old wayes begin to laugh at him , as one that is converted and growing precise ; professors themselves begin to be perswaded , that the work of god is upon his heart , because they see his old streams dryed up ; but if there have been only a work of the law upon him , there is a damm put to his course , but the spring of sin is not dryed up , only the streams of it are turned another way : it may be the man is fallen upon other more secret , or more spiritual sins ; or if he be beat from them also , the whole strength of lust and sin will take up its residence in self-righteousness , and pour out thereby as filthy streams as in any other way whatever . so that notwithstanding the whole work of the law upon the souls of men , indwelling-sin will keep alive in them still , which is another evidence of its great power and strength . i shall yet touch upon some other evidences of the same truth , that i have under consideration ; but i shall be brief in them : in the next place then , the great endeavours of men ignorant of the righteousness of christ for the subduing and mortifying of sin , which are all fruitless , do evidence the great strength and power of it . men who have no strength against sin , may yet be made sensible of the strength of sin . the way whereby for the most part they come to that knowledge , is by some previous sense that they have of the guilt of sin . this men have by the light of their consciences ; they cannot avoid it : this is not a thing in their choyce , whether they will or no , they cannot but know sin to be evil , and that such an evil that renders them obnoxious to the judgement of god. this galls the minds and consciences of some so far , as that they are kept in awe , and d●re not sin as they would . being awed with a sense of the guilt of sin , and the terrour of the lord , men begin to endeavour to abstain from sin , at least from such sins as they have been most terrified ●bout . whilest they have this design in hand , the strength and power of sin begins to discover it self unto them ; they begin to finde that there is something in them , that is not in their own power ; for notwithstanding their resolutions and purposes , they sin still ; and that so , or in such a manner , as that their consciences inform them that they must therefore perish eternally . this puts them on self-endeavours to suppress the eruption of sin , because they cannot be quiet unless so they do ; nor have any rest or peace within . now being ignorant of that only way whereby sin is to be mortified , that is by the spirit of christ , they fix on many wayes in their own strength to suppress it , if not to slay it ; as being ignorant of that only way whereby consciences burthened with the guilt of sin may be pacified , that is by the blood of christ ; they endeavour by many other wayes to accomplish that end in vain ; for no man by any self-endeavours can obtain peace with god. some of the wayes whereby they endeavour to suppress the power of sin , which casts them into an unquiet condition , and their insufficiency for that end , we must look into . first , they will promise and bind themselves by vows from those sins , which they have been most liable unto , and so have been most perplexed withall . the psalmist shews this to be one great engine whereby false and hypocritical persons do endeavour to extricate and deliver themselves out of trouble and perplexity ; they make promises to god ; which he calls , flutering him with the lips , psal. 78. 36. so is it in this case ; being freshly galled with the guilt of any sin , that by the power of their temptations , they , it may be , have frequently been overtaken in , they vow and promise , that at least for some such space of time as they will limit , they will not commit that sin again , and this course of proceeding is prescribed unto them by some who pretend to direct their consciences in this duty . conscience of this , now makes them watch over themselves as to the outward act of the sin that they are galled with ; and so it hath one of these two effects ; for either they do abstain from it for the time they have prefixed ; or they do not : if they do not , as seldom they do , especially if it be a sin that hath a peculiar root in their nature and constitution , and is improved by custom into an habit , if any suitable temptation be presented unto them ; their sin is increased , and therewith their terrour , and they are wofully discouraged in making any opposition to sin ; and therefore for the most part after one or two vain attempts , or more it may be , knowing no other way to mortifie sin , but this of vowing against it , and keeping of that vow in their own strength , they give over all contests , and become wholly the servants of sin , being bounded only by outward considerations , without any serious endeavours for a recovery . or secondly , suppose that they have success in their resolutions , and do abstain from actual sins their appointed season ; commonly one of these two things ensue ; either they think that they have well discharged their duty , and so may a little now , at least for a season , indulge to their corruptions , and lusts , and so are entangled again in the same snares of sin as formerly ; or else they reckon that their vow and promise hath preserved them , and so sacrifice to their own net and drag , setting up a righteousness of their own against the grace of god ; which is so far from weakning indwelling-sin , that it strengthens it in the root and principle , that it may hereafter reign in the soul in security . or at the most , the best success that can be imagined unto this way of dealing with sin , is but the restraining of some outward eruptions of it , which tends nothing to the weakning of its power ; and therefore such persons by all their endeavours are very far from being freed from the inward toyling , burning , disquieting , perplexing power of sin . and this is the state of most men that are kept in bondage under the power of conviction ; hell , death , and the wrath of god are continually presented unto their consciences ; this makes them labour with all their strength against that in sin which most enrageth their consciences , and most increaseth their fears ; that is the actual eruption of it ; for , for the most part while they are freed from that , they are fafe ; though in the mean time , sin lye tumultuating in and defiling of the heart continually . as with running fores , outward repelling medicines may skin them over , and hinder their corruption from coming forth ; but the issue of them is , that they cause them to fester inwardly , and so prove , though it may be not so noysome and offensive as they were before , yet far more dangero●● so is it with this repelling of the power of co●●●ption by mens vows , and promises against it ; external eruptions are it may be restrained for a season ; but the inward root and principle is not weakned in the least . and most commonly this is the issue of this way ; that sin having gotten more strength , and being enraged by its restraint , breaks all its bounds , and captivates the soul unto all filthy abominations ; which is the principle as was before observed of most of the visible apostasies which we have in the world , 2 pet. 2. 19 , 20. the holy ghost compares sinners , because of the odious , fierce , poysonous nature of this indwelling-sin , unto lyons , bears , and asps , isa. 11. 6 , 7 , 8 , 9. now this is the excellency of gospel-grace , that it changes the nature and inward principles of these otherwise passionate and untamed beasts , making the wolf as the kid , the lyon as the lan● , and the bear as the cow. when this is effected , they may safely be trusted in ; a little childe may lead them : but these self-endeavours do not 〈◊〉 all change the nature , but restrain their outwar● violence : he that takes a lyon , or a wolf , and shuts him up from ravening , whilest yet his inward violence remains , may well expect that 〈◊〉 one time or other they will break their bonds , and fall to their former wayes of rapine and violence . however , shutting them up , doth not as we see , change their natures , but only restrain their rag● from doing open spoyl . so it is in this case ; it is grace alone that changeth the heart , and takes away that poyson and fiercerness that is in them by nature ; mens self-endeavours do b●● coerce them as to some outward eruptions . but , secondly , beyond bare vows and promises with some watchfulness to observe them in a rational use of ordinary means , men have put , and some do yet put themselves on extraordinary wayes of mortifying sin . this is the foundation of all that hath a shew of wisdom and religion in the papacy ; their hours of prayer , fastings , their immuring and cloystering themselves , their pilgrimages , penances , and self-torturing discipline , spring all from this root . i shall not speak of the innumerable evils that have attended these self-invented wayes of mortification , and how they all of them have been turned into means , occasions , and advantages of sinning ; nor of the horrible hypocrisie which evidently cleaves unto the most of their observers ; nor of that superstition which gives life to them all , being a thing riveted in the natures of some , and their constitutions , fixed on others by inveterate prejudices ; and the same by others taken up for secular advantages ; but i will suppose the best that can be made of it , and it will be found to be a self-invented design of men ignorant of the righteousness of god , to give a check to this power of indwelling-sin whereof we speak . and it 's almost incredible , what fearfull self-macerations , and horrible sufferings this design hath carryed men out unto : and undoubtedly their blind zeal and superstition will rise in judgement , and condemn the horrible sloth and negligence of the most of them to whom the lord hath granted the saving light of the gospel . but what is the end of these things ? the apostle in brief gives us an account ; rom. 9. 31 , 32. they attain not the righteousness aimed at ; they come not up unto a conformity to the law ; sin is not mortified ; no nor the power of it weakned ; but what it loseth in sensual , in carnal pleasures , it takes up with great advantage , in blindness , darkness , superstition , self-righteousness , and soul-pride , contempt of the gospel , and the righteousness of it , and reigns no less , than in the most proffigate sinners in the world. lastly , the strength , efficacy and power of this law of sin , may be farther evidenced from its life and in-being in the soul , notwithstanding the wound that is given unto it , in the first conversion of the soul to god ; and the continual opposition that is made unto it by grace . but this is the subject and design of another endeavour . it may now be expected , that we should here adde the especial vses of all this discovery that hath been made of the power , deceit , prevalency and success , of this great adversary of our souls . but as for what concerns that humility , self-abasement , watchfulness , diligence , and application unto the lord christ for relief , which will become those who find in themselves by experience the power of this law of sin , have been occasionally mentioned and inculcated through the whole preceding discourse , so for what concerns the actual mortification of it , i shall only recommend unto the reader for his direction , another small treatise written long since unto that purpose , which i suppose he may do well to consider together with this , if he find these things to be his concernment . to the only wise god our saviour , be glory and majesty , dominion , and power , both now and ever . amen . finis .