an account of a child born at furbick in darbyshire the 19th of january, 1694, with a top-knot and rowle on its head, of several colours : with a seasonable caution against pride. g. v. 1694 approx. 8 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a64952 wing v4 estc r28372 10581061 ocm 10581061 45254 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. a64952) transcribed from: (early english books online ; image set 45254) images scanned from microfilm: (early english books, 1641-1700 ; 1391:9) an account of a child born at furbick in darbyshire the 19th of january, 1694, with a top-knot and rowle on its head, of several colours : with a seasonable caution against pride. g. v. 4 p. printed by t. sowle, london : 1694. caption title. "licensed febr. the 28th, 1694." reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng pride and vanity. conduct of life. abnormalities, human. 2007-01 tcp assigned for keying and markup 2007-01 apex covantage keyed and coded from proquest page images 2007-02 mona logarbo sampled and proofread 2007-02 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an account of a child born at fvrbick in darbyshire , the 19th . of january 1694. with a top-knot and rowle on its head , of several colours . with a seasonable caution against pride . licensed febr. the 28th . 1694. isa . 13. 11. i will punish the world for their evil , and the wicked for their iniquity ; and i will cause the arrogancy of the proud t● cease , and will lay low the haughtiness of the terrible . god who worketh signs and wonders in heaven , and in earth , that humbled king nebuchadnezar for his pride ; and made him confess to the greatness of his power , and acknowledge that all the inhabitants of the earth are as nothing before him . who doth according to his will in the army of heaven and among the inhabitants of the earth ; and none can stay his hand , or say to him , what doest thou ? whose works are truth , and his wayes judgement ▪ and those that walk in pride he is able to abase . this almighty god , in this latter age , hath shewed his signs in heaven , and in earth , and signally manifested his sore displeasure against the crying and reigning sin of pride , and the manifold abominations of this sinful nation ; a people laden with iniquity , the pride of whose countenances testify against them and the crown of pride is on their heads . they declare their sin as sodom ( which was pride , &c. ) they hide it not , wo unto their soul : and unto the haughty daughters of england , who walk with stretched out necks , wanton eyes , and high towering dresses on their heads , and spots on their faces , mincing as they go : the lord can smite them with a scab , the crown of the head of the proud daughters of england , if they do not speedily repent , and take away the bravery of their high dresses , their chains , their rings , their changeable suits of apparel , ●●eir cornets and commodes , &c. & instead of a sweet smell , or costly perfume , cause a stink ; instead of their fine stomachers , a girding with sorrow or sackcloth ; and burning instead of beauty . and thy men ( as many already have ) to fall by the sword , and thy mighty in the war. and thy gates , oh london may yet more lament and mourn , as when they lay in ashes ; and thy fine and stately houses become dissolate , by the earths opening her mouth , and swallowing up many of thine inhabitants , and their sumptuous habitations , as it hath in countreys remote , by dreadful earthquakes , if thine and englands inhabitants do not spe●dily repent , and turn from the evil of their ways , and forsake their abominable pride and ungodliness , the cause of gods wrath , and their misery ; and while they have time seek after him , and to make their peace with him whom they have so grievously offended , and so highly provoked : and by a lively , and stedfast faith , lay hold of christ his dear son , that dyed for our sins , and rose again for our justification ; and come to learn of him who was a lively pattern , and heavenly ensample of humility , being meek and lowly in heart , and freely invites all to come unto him , and to learn of him , that they may find rest and peace unto their souls ; a virtue greatly wanting among many of englands inhabitants , this day , the lord incline their hearts to seek after it . and now i shall give you a short relation which i received , and doubt not the truth of , concerning a child lately born at furbeck near balber-hall in darbyshire , on the 19th . of the last month in this present year 1693 / 4 with a perfect top-knot of great height , with colours of red and black in it , and a rowl behind its head. and a woman present taking it in her arms beheld it , and said to some women that beheld it also ; go home and burn your top-knots , for said she , if i were a queen i would burn mine . the childs fathers name i forbear to mention , having not his consent . the child lived but a short time , and was buryed on the 20th of the same month. when it was dead , the top-knot fell upon its face , and it s repo●ted it was longer then a mans hand . and altho' i write thus ●autiously , assure thy self reader , this is no fiction , nor grubstreet story , forged to get a penny by , but published on this wise , in good will , that people may be warned against pride , and running into such like foolish and extravagant dresses , and to fear god , and seriously consider his handy-work herein ; and whether it doth not evidently bespeak gods great dislike of those abominable dresses , and his high displeasure against pride , and such like attire ; and whether it doth not loudly call , and hath a speaking voice in it to the haughty women of our age , to leave off those dresses to humble themselves , forsake their pride , and amend their doings , and weep in secret places for their pride before the lord ; as his prophet jeremiah advises , jer 13. 17. for god can take them away that rejoyce therein , bring distruction upon them , cause them to fall , and to be taken in their pride , therefore , let all consider , and repent with all their hearts , while they have time , ( lest they come under that wo , the lord pronounced to the crown of pride , which he hath determined shall be troden under foo● , see isa . 28. ) for their dayes here are at most short , their moments uncertain , their breath in the lords hand , that can withdraw it in the twinkling of an eye ; & if in a dying hour they should be sensible of the want of peace with him , and a certain assurance of eternal bliss , what will their riches , costly array , and fine dresses do them good , o then the time they have mispent in attiring their heads and houses of clay : and in pride , excess , and superfluity will be an aggravation of their grief , and an increase of their sorrow , in such a season . therefore repent repent , and amend your doings , ye haughty ones , and no longer continue in your pride and wickedness ; for the devil is king over all children of pride , see job 41. 34. and the wicked shall be turned into hell , and all the nations of them that forget god , see psal . 9. 17. and know that god that suffered this top-knot and rowle to be on this childs head , can cause the like on your children . and consider also you that spot your faces , with patches , that he can also cause your children to be born with such spots , that you would as gladly cover , as you put them on . and therefore , you that have children born in their perfect shapes , and right features , praise the lord , and prize his mercy , for it , and apply your hearts to his grace , and learn of it , that you may be taught to live worthy of that , and all his mercy , and to deny all ungodliness , and unrighteousness , which is the cause of gods wrath , and your misery , whilst you continue therein , therefore come to christ to take away the cause , and the effect will cease ; and you through faith and obedience to him , may know salvation from sin to your immortal souls : so wisheth and prayeth your friend , g. v. london febr. 28th . 1693 / 4 london , printed by t. sowle , at the crooked billet in holywell-lane , shoreditch 1694. anthropolatria; or the sinne of glorying in men, especially in eminent ministers of the gospel. wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of christ is still infected. with some serious disswasives from this sinne, and directions to prevent the infection thereof. a discourse usefull, and in these times very seasonable. / by john tombes, b.d. and preacher of gods word at the temple. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94728 of text r200049 in the english short title catalog (thomason e282_13). 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. 56 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94728 wing t1792 thomason e282_13 estc r200049 99860852 99860852 158483 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. a94728) transcribed from: (early english books online ; image set 158483) images scanned from microfilm: (thomason tracts ; 47:e282[13]) anthropolatria; or the sinne of glorying in men, especially in eminent ministers of the gospel. wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of christ is still infected. with some serious disswasives from this sinne, and directions to prevent the infection thereof. a discourse usefull, and in these times very seasonable. / by john tombes, b.d. and preacher of gods word at the temple. tombes, john, 1603?-1676. [4], 19, [1] p. printed by g. miller for john bellamy at the signe of the three golden-lions in cornehill hear the royall-exchange, london, : 1645. annotation on thomason copy: "may 9th". reproduction of the original in the british library. eng deadly sins -early works to 1800. pride and vanity -early works to 1800. great britain -church history -17th century -early works to 1800. a94728 r200049 (thomason e282_13). civilwar no anthropolatria; or the sinne of glorying in men,: especially in eminent ministers of the gospel. wherein is set forth the nature and the ca tombes, john 1645 10196 14 85 0 0 0 0 97 d the rate of 97 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2008-08 john latta sampled and proofread 2008-08 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion anthropolatria ; or , the sinne of glorying in men , especially in eminent ministers of the gospel . wherein is set forth the nature and causes of this sinne , as also the many pernicious effects which at all times this sinne hath produced , and with which the church of christ is still infected . with some serious disswasives from this sinne , and directions to prevent the infection thereof . a discourse usefull , and in these times very seasonable . by john tombes , b. d. and preacher of gods word at the temple . london , printed by g. miller for john bellamy at the signe of the three golden-lions in cornehill near the royall-exchange , 1645. mr gataker in his answer to mr walkers vindication , pag. 85. i love not siding in gods church , among christs ministers especially , i love not , i am for this man , and i am for that man : i am for this side , and i am for that side . the apostle himselfe liked it not , 1 cor. 1. 12. rom. 16. 18. i love not holding the faith of christ with respect of persons . another apostle forbids it , iames 2. 1. i love not that any be tied to follow any one man , or any number of men whatsoever in all things . the apostles themselves required it not in matter of fact , 1 cor. 11. 1. nor may any now living in matters of faith . hence proceeded schismes , 1 cor. 3. 3. and 11. 18 , 19. and factions , and uncharitabble censures , many times of those as unsound , that are it may be , more sincere , have at least as good a share in christ , as those that so censure them . and surely if the words heresie and heretick were rightly understood , or if they be so taken ( as i suppose them to be constantly used in scriptute ; nor doe i thinke that the contrary can be easily evinced ) the one for faction , acts 5. 17. and 15. 5. and 24. 5 , 14. and 26. 5. and 28. 22. 1 cor. 11. 18 , 19. gal. 5. 20. the other for a factious person , tit. 3. 10. none i feare will be found more truly guilty of heresie , or better to deserve the title of heretick , then those , who ( therein concurring with the papists , whom yet they professe most to abhorre ) are so prone to contemne all as hereticks , and tainted with heresie in their sence , that is , as men cut off from christ , and having no interest in him , who doe not in all matters of practise comply , or in all points of doctrine concurre with themselves . or their side , lord , let me never be : let my soule never enter into their secret . neither is it , nor shall ever be my desire , either so to pin my faith upon the sleeve of any part or party , or to engage my judgement to any meere mans or mens opinions ( the pen-men of holy writ only excepted ) as to admit hand over head , whatsoever he or they shall hold and maintaine : nor yet againe to refuse or reject any truth , which by the light that god shall be pleased to send me , i shall be able to descry in the writing of any , though otherwise never be erroneous or unsound . to my worthy friend mr james russel merchant . sir , some years are elapsed , since i tooke notice , and became sensible of that sin which this tract here declaimes against . being driven by men , but led by the marvellous providence of god to this city , i observed my feares did not deceive me ; but as then i did divine , so it is come to passe , that this sin hath filled this city with rents and errours ; whereby the spirit of supplication and walking humbly with our god , the spirit of love , minding the publike , and seeking one anothers good hath left us , and instead hereof an evill spirit of censuring , scoffing , insulting on weaknesses , wrangling , maintaining particular parties , projecting how to promote selfe ends with neglect of the publike , evill jealousies and reports of one another , and which is to be feared , inward rejoycing at one anothers harmes , hath overtaken even a great number of those , who a few yeares agoe seemed to be of another temper . i have now out of a deepe sense of the evils this sin hath brought upon us , resolved to publish this treatise , as a monitory to men , to avoid this idolizing of men , as an evill savour that may infect them , and to purge it out of their spirits as an evill humour that may engender dangerous fevers in their soules , and is likely to make this generation worse and worse ; and as a forerunner to such works as god shall enable me to publish , for clearing of the truth to those that in this time are deceived , by their dependence on their admired teachers : the memorable kindnesses which you have been pleased to exhibit to me in my low estate , and the cordiall affection i perceive you beare to the prosperity of christs kingdome , engage me to present this sermon to you , as for your use , so for some testimony of his gratitude , who desires to approve himselfe yours in the service of christ , john tombes . from my study at the temple this 8th of may , 1645. the contents . § i. the state of the city of corinth . § ii. the state of the church of corinth . § iii. that glorying in men is a sinne . § iiii. that glorying in men which is here forbidden , is glorying in the teachers of the church . § v. the conceit , that here the apostle useth a figure of fiction of persons . § vi . this conceit is refuted , and it is proved , that glorying in true apostles is here forbidden . § vii . the objection to the contrary , answered . § viii . what glorying in true teachers is here forbidden , declared negatively . § ix . what glorying in true teachers is here forbidden , declared affirmatively . § x. reasons of the prohibition , taken from the nature of this sin . § xi . reasons of the prohibition , taken from the causes of this sin . § xii . reasons of the prohibition , taken from the many pernitious effects that follow upon this sinne . § xiii . application the first , in a discovery of this evill , as still infecting the church of christ . application the second , in a serious disswasive from this sin in these times , with some directions to prevent the infection thereof . anthropolatria ; or , the sinne of glorying in men , especially in eminent ministers of the gospell . 1 cor. 3. 21. therefore let no man glory in men , for all things are yours . § i. the state of the city of corinth . for a more perspicuous understanding of this scripture , something is to be premised concerning the city and church of corinth . the city was seated on the necke of land , which parts peloponesus from the rest of greece , very convenient for traffique , by reason of the meeting of two seas there , whence it is tearmed by horace , bimaris corinthus , corinth that was washed by two seas ; the one fit to bring in commodities from italy , cicily , and other countries towards the south and west , the other fit to bring in commodities from asia , macedonia , and other countries towards the east and north . by reason of which conveniencies , and the grecian games exercised neare to it , which drew a great confluence of people thither , and some other causes , that city grew very populous and rich , and this made them ( as usually it doth ) luxurious and proud : whereby they became insolent , and by their haughty speeches provoked the romans to destroy that city under the conduct of l. mummius : but being in augustus caesars time reedified , it recovered quickly its former beauty and wealth . § ii. the state of the church of corinth . to this city in his travailes to preach the gospell of christ , came st paul , acts 18. 1. in the dayes of claudius , ver. 2. and continuing there a great while , much people were added to the lord , and a flourishing church there planted , which being after watered by apollos , so fructified , that as st paul testifies , 1 cor. 1. 5. they were in every thing inriched by christ in all utterance , and in all knowledge , so that they came behind in no gift , ver 7. but as formerly their earthly riches made them wanton , and insolent , so now their spirituall gifts made them vaine and contentious : for instead of a holy imploying and improving their gifts to the honour of the giver , they abused them in vaine ostentation of themselves , and glorying in their teachers , which drew them into schismes and divisions , one saying , i am of paul , another , i am of apollo , another , i am of cephas , another , i am of christ , ver. 12. whence they were drawne into factions , insomuch that as hierome saith , unusquisque eos quos baptizaverat suos putabat esse , non christi ; each baptizer counted those he baptized his owne , not christs ; and clement ( if we have his genuine epistle ) that they jussed out some that deserved well , and hoysed up others that were light enough , and that numerous church in stead of being a well compacted body , became like a dismembred absyrtus , mangled into many pieces by reason of their schisme . to remedy which evill as tending to the scattering of the church , and blemishing of the christian profession , the apostle bends himselfe in the fore part of this epistle , using sundry arguments to shew the absurdity of it , and in this verse now read unto you , disswades them from that sin , which was the root of their factious divisions , in these words , therefore let no man glory in men , &c. § iii. glorying in men is a sinne . which speech seemes to be a conclusion inferred from the words fore-going , ver. 18 , 19 , 20. concerning the folly and vanity of mens thoughts , and containes , 1. a prohibition , let no man glory in men ; 2. a reason of this prohibition , for all things are yours ; which is amplified , ver. 22 , 23. my businesse will be at this time , to handle the prohibition , and the reason so farre only as it referres to the thing here prohibited ; and that the marke at which we shoote may appeare to you , let the fixed point be this ; christians may not glory in men ; if they doe , it s their sin , and that no small one in gods sight . god hath so ordered our calling , saith the apostle , 1 cor. 1. 29. that no flesh should glory in his presence ; and therefore ver. 31. according as it is written , he that glorieth let him glory in the lord ; which seemes to be taken from jer. 9. 23 , 24. thus saith the lord , let not the wise man glory in his wisedome , neither let the mighty man glory in his might ; let not the rich man glory in his riches , but let him that glorieth glory in this , that he understandeth and knoweth me , that i am the lord , which exercise loving kindnesse , judgement and righteousnesse in the earth , for in these things i delight saith the lord . like unto which is that isa. 2. 22. cease ye from man whose breath is in his nostrils : for wherein is he to be accounted of ? but because the apostles words , though generall in forme , as forbidding all glorying in any men , yet are speciall in the accommodation , as forbidding glorying in ministers ; therefore i conceive necessary to enquire , 1. what glorying in men is here forbidden by the apostle ; 2. why such glorying is thus forbidden . § iiii. glorying in men here forbidden , is glorying in the teachers of the church . the greeke word translated [ glory ] doth sometimes signifie the inward esteeme , joy , content , complacency and confidence we have in a thing , especially when 't is superabundant , though it be not outwardly expressed , but for the most part , it notes a full joy , confidence , esteeme or acquiescence , expressed by words , or other signes . glorying in men , is either when the persons glorying , and gloried in , are the same , or when they are divers ; the former is , when a man glories in himselfe , and then it is , when a man out of high esteeme of his own excellency or power , expresseth confidence in himselfe , or praise of himselfe , which is commonly the vice of vaine boasting , though it may be sometimes for just cause , as 2 cor. 11. 18. but in this place the latter , to wit the glorying in other men is forbidden , as the reason shewes , for they were not to glory in some as peculiarly theirs , because all were theirs . and so to glory in men , is to glory in other men , whom we conceive to have singular excellency , and our selves to have some proper interest in them , or relation to them , and accordingly to boast of them , and the conceived property we have in them . thus men glory in their ancestours , princes , generals , teachers : and the glorying in this last sort of men particularly as teachers or preachers of the gospell , is here forbidden , as the occasion of this precept shewes ; for this precept was given upon occasion of their glorying mentioned , chap. 1. 12 , and the first instance , ver. 22. is of eminent teachers of the church , paul , apollos , cephas ; so that the glorying here forbidden , is the having , and expressing of high esteeme and affection towards the teachers of the church . § v. the conceit , that here the apostle useth a figure of fiction of persons . but then we are further to consider , whether the teachers in whom the apostle forbids glorying , were the true teachers or apostles , or the false ; for there is a conceit in many and eminent interpreters , that the corinthian sectaries , did not glory in the names of paul , or apollos , or cephas themselves , but that they gloried in some false apostles , the authors of their schisme , but the apostle in reproving their schisme , useth the names of the true apostles , as it were under the vizard of the true apostles concealing the false : the ground of this conceit , is that speech which st paul useth , 1 cor. 4. 6. and these things brethren i have in a figure transferred to my selfe and apollo for your sakes : that ye might learne in us not to thinke of men [ so our translation adds ] above that which is written , that no one of you be puffed up for one against another . which they understand , as if the apostle had said , when i spake of paul and apollos , i used a scheme or figure called fictio personarum , the faining of persons , such as the lawyers use , when they put the names of titius and sempronius , for some other men whose case is propounded . and that the apostle saith , he had transferred to himselfe the arrogance of the false apostles , being unworthy to be named , or that he might not offend them , or that his speech might be lesse grievous to the corinthians : to this end , that ye might learne in us , that is in our taking it upon us , not to thinke of men , that is of the false apostles , above that which is written , and that no one of you be puffed up with pride , for one in the extolling of one against another to his contempt . § vi . this conceit is refuted , and it is proved , that glorying in true apostle is here forbidden . concerning which interpretation , parcus com. in 1 cor. 1. 12. speakes thus ; miror verò hoc loco , omnes fere interpretes fictionem statuere , quasi quod in pseudo-apostolos competebat , paulus ad apostolorum personas transferat . that is ; i marvaile that in this place all interpreters almost conceive a fiction , as if the apostle paul had transferred that to the persons of the apostles , which did agree to the false apostles . and indeed that such a fiction should be here made , i conceive to be against plaine and evident reason . for first if this be so , then it is to be conceived that the corinthians did not indeed call themselves by the name of paul , but by the name of some false apostle , in whose place in this epistle st paul hath put his by a fiction . but he that shall reade chap. 1. ver. 11 , 12 , 13 , 14 , 15 , 16 , 17. may easily perceive by the relation of this schisme from those of cloe , that the apostle intended to set downe a history of that they did , now in narrations of facts done , no man useth such a fiction . 2. he useth the name of christ without a fiction , ver. 12. in the same relation : surely then the names of those apostles too . 3. to make it yet clearer , he useth arguments to disswade them from these schismes in his name . and to cleare himselfe as no occasion or abettour of them , though his name were used , he alledgeth a thing or accident meerely personall , ver. 14 , 15 , 16 , 17. 4. when chap. 3 , 4 ▪ he speakes againe of their schisme , he adds to convince them of the evill in patronizing the schisme by their name , ver. 5. 6. who then is paul ? and who is apollo ? but ministers by whom ye believed , even as the lord gave to every man . i have planted , apollo watered ; but god gave the increase . now these things cannot be conceived as tralatitious , for it is said , they were ministers by whom they believed , and as the lord gave to every man , and that he planted , and apollos watered , but god gave the increase . now these things are true of paul himselfe and apollos himselfe , as we reade , acts 18. not of any false apostles . 5. to which i adde , that i find nothing of the false apostles , or of disswading from hearkning to them in this epistle , but in the second . § vii . the objection to the contrary answered . as for the objection from 1 cor. 4. 6. it is grounded upon an interpretation that is not congruous to the words of the apostle : for 1. the apostle is supposed to have put his and apollo's name instead of the false apostles , to avoid offence of them , or conceit of their unworthinesse , but the apostle sayes , he had transferred those things to himselfe and apollo's for the corinthians sake , not for the false apostles . 2. he saith he did it to teach them modesty . now how the apostles taking on him their arrogance might teach them modesty , it is hard to conceive : what modesty is it to transferre anothers crime on himselfe ? but what then are the things transferred on himselfe and apollos , and how did he transferre them ? pareus conceives they were that which he had said , chap. 3. 7. that he which planteth is nothing , and he which watereth is nothing ; i adde those things which he had said , chap. 4 1. that they were ministers of christ , and stewards of the mysteries of god . these things saith he {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , as they conceive translated by a figure of rhetoricke : but in that sense i find it not used anywhere in the apostle . i find it used ▪ 2 cor. 11. 13 , 14 , 15. signifying the counterfeiting of an habit like a stage player , in which sence the noune {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , 1 cor. 7. 31. and the derivative {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 cor , 14. 30. rom. 13. 13. is translated from the habit of apparell , to the fashion of manners . and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , phil. 3. 25. for christs transmutation of our bodies . i conceive that in this place the apostle useth by a catachresis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that he meanes no more but an application or fashioning of those things he had said , without any change or translation from any other to himselfe , that in them they might learne , not to think of teachers above that which is written , to wit , mat. 23. 11 , 12. and that no one be puffed in arrogance for one , that is for the extolling of one against another , that is to the despising of another . § viii . what glorying in true teachers is here forbidden , declared negatively . but what then is the glorying in the true teachers here forbidden ? to this i answer , 1. negatively , 2. affirmatively . negatively i say , 1. that it is not the magnifying of the apostles above other ministers , by ascribing to them an eminent , and extraordinary authority in assuring us of the will of god , and in establishing the churches . for as they had doubtlesse singular power in working miracles and in giving the holy ghost , so had they infallible guidance of the spirit of christ in what they taught , according to our saviours promise , joh. 16. 13. howbeit when he , the spirit of truth is come , he will guide you into all truth , for he shall not speake of himselfe ; but whatsoever he shall heare , that shall he speake , and he will shew you things to come . 2. that it is not the giving of that regard to the true teachers , which is due to them as ministers of christ . for the elders that rule well , are to be accounted worthy of double honour , especially they who labour in the word and doctrine , 1 tim. 5. 17. 3. that it is not the proper love to esteeme of , and rejoycing in some as our fathers in christ , as the apostle calls himselfe , 1 cor. 4. 15. for which cause 't is likely paul told philemon , that he did owe himselfe unto him , philem. v. 19. 4. that it is not the desire of having , or rejoycing that we have men of best gifts : for if it be lawfull to covet earnestly the best gifts , 1 cor. 12. 31. it is lawfull to desire those that have the best gifts . § ix . and affirmatively . affirmatively i say , here is forbidden inordinate glorying in men which are teachers , and this is sundry wayes ; 1. when some teachers are gloried in peculiarly , as if they were the only teachers worth the hearing , none else to be regarded . and that this is the speciall branch of glorying in men here forbidden , is manifest from the apostles reason why the corinthans should not glory in men : because all were theirs , whether paul , or apollos , or cephas . it may seeme that some of them accounted paul the only teacher , for his singular knowledge in the mystery of christ , of which we reade , ephes. 3. 3 , 4. some delighted only in apollos , because of his eloquence , of which we reade , acts 18. 24. some magnified peter , as non-paril , whether by reason of his fervency and zeale , or his seeming dignity among the apostles , which seemes to be intimated , 2 cor. 12. 11. gal. 2. 9. now this branch of inordinate glorying in men , the apostle doth studiously forbid , as considering that this was the egge out of which their contentions were hatched , and perhaps foreseeing that in time , out of it would spring prelaticall greatnesse , and antichristian tyranny ; therefore the apostle forbids this , 1 cor. 4 6. that they should be puffed up for one against another ▪ so it is usuall for hearers to take an inordinate affection , to have an inordinate esteeme of some preachers , and thereupon to count them theirs , to glory to be their followers , disdaining all others as not to be named with them , though teachers of truth : because they have an high conceit of their learning , wit , eloquence , holinesse or the like quality . 2. when the so-magnified teachers , are esteemed not as servants to a higher master , but as masters themselves . and that thus it was with those corinthians , it may be gathered in that the apostle doth so diligently admonish them to looke higher then himselfe or apollos , that they might not esteeme them authours of their faith . thus 1 cor. 1. 13. he expostulates with them , is christ divided ? was paul crucified for you ? or were ye baptized in the name of paul ? and chap. 2. 1 , 5. when i came to you , i came not with excellency of speech or of wisedome , that your faith should not stand in the wisedome of men , but in the power of god : and chap. 3. 5 , 6 , 7. who then is paul ? and who is apollos ? but ministers by whom ye believed , even as the lord gave to every man . i have planted , apollos watred , but god gave the increase ; so then , neither is he that planteth any thing , neither he that watereth , but god that gives the increase : and 1 cor. 4. 6. that ye might learne in us , not to think above that which is written . now this sin is very incident to many hearers , when they admire some teachers wit , eloquence , zeale , holinesse or the like quality , to ascribe their conversion , edification to them ; to praise them superlatively , to assume their names , forgetting that they are but gods instruments , and christs servants , and that their graces come not from the abilities of the teacher , but the power of christ . wherefore the apostle , 1 cor. 4. 7. expostulates thus with these corinthians : for who maketh thee to differ from another ? and what hast thou that thou didst not receive ? now if thou didst receive it , why doest thou glory as if thou hadst not received it ? § x. reasons of the prohibition , taken from the nature of this sinne . now the reasons why this inordinate glorying in men is here forbidden are many , some from the nature of the sin , some from the causes of it , some from the effects . the first i shall take from the text it selfe , because all things are yours ; ye are christs , and christ is gods , and therefore ye behave your selves unworthy of the great bounty of christ unto you , in giving all the ministers of the gospell to be yours for your good , when ye glory in some , and unthankfully despise others . and ye doe unbeseeming your priviledge who are christs , not pauls , when ye account paul the master of your faith , not christ ; magnifie him as the principall , who is but a subservient instrument . it is unthankfullnesse to a bountifull prince , when he bestowes many lordships on his favourite , if he should regard one of them only , as if the rest were nought worth : it is an unthankfull and unworthy part if a prince by his servant convay a lordship , the receiver magnifie the servant and not the master : so it is in this case when christ hath been so liberall , as to give gifts to men in large measure , some apostles , some prophets , some evangelists , some pastors and teachers , ephes. 4. 11. for the use of his people , to dote on one , and to ascribe to him that which is due to christ the supreame donour : for hereby the bounty of christ is lessened , and the honour due to him substracted . 2. there 's injury done both to christ , and to the despised teachers . to our lord christ , in that the glory that belongs to christ alone to be the authour of , and to have the dominion over our faith is ascribed to men : for whereas our lord christ forbad even the apostles , matth. 23. 8 , 9 , 10. that they be not called rabbi : for one is your master even christ , and all ye are brethren ; and call no man your father upon the earth , for one is your father which is in heaven : neither be ye called masters ; for one is your master even christ : by this glorying in some teachers they are made rabbies , fathers on earth , and masters . for what is it to make a man a rabbi , a father on earth , a master , but to glory in him as the authour of our faith ; to esteeme him as the only teacher , to depend upon his mouth as if he were another pythagoras , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he hath said were enough ? now what is this lesse then to unchaire christ , and to lift up man into his seate , to deprive the shepheard and bishop of our soules , and substitute another in his roome ? it is in effect all one as to thanke the axe for building the house , and to passe by the carpenter . for as moses , so paul , were but faithfull in gods house as servants , but christ as a sonne over his own house , whose house we are , heb. 3. 5 , 6. 't is injurious also to the despised teacher , in that he is contemned , whom christ hath honoured to make a teacher of truth , a servant of his : but this we shall further consider when we speake of the reasons from the effects of glorying in men . § xi . from the causes of it . the causes hereof minister also reasons unto us of the prohibition of it . for whence comes it that there is such evill glorying in men , but from a spirituall dotage , or childishnesse in understanding , inordinate affection in the will ? therefore are men gloried in , because they are over esteemed , over loved , either for their supposed eloquence , or learning , or zeale , or spirituall graces , or authority , or power , or benefiting them , or suiting with their fancies , or some such like cause . the admiring mens persons is oft {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , jude 16. by reason of some advantage or benefit : now all these causes doe import some errour or perversenesse of the soule , which are alwayes evill . yea 't is no small evill to admire men when we should magnifie christ , to delight in the picture instead of the prototype , to glory in the servant in the place of the master ; in zanchius his judgement it is no lesse then idolatry . assuredly it is an earthly affection , it is but wisedome of the flesh , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not of gods spirit , and therefore enmity against god : adverse to his law , 1 cor. 3. 4. in lowlinesse of mind , each man is to esteeme others better then himselfe : yet no man is to think of another , no not of an apostle , above that which is meet , 1 cor. 4. 6. in charity we are to seeke , not our own , but every man anothers wealth , to believe all things , to hope all things : yet not to seeke the elevation of one , to the disparagement of another , to be puffed up for one against another , or to conceive of one above that he is to a derogation of christs prerogative . § xii . from the many pernicious effects that follow upon it . but the evill of this sin is most cleerely seen in the pernicious effects that are consequent upon it , which are many : as 1. it is a direct cause of schismes : so it was among these corinthians ; their glorying in paul , apollos , cephas , made them say , i am of paul , i am of apollos , i am of cephas : it causeth the people to divide themselves one from another , under different teachers , in whom they glory : and it causeth teachers to sever those that affect them , from other teachers whom they affect not so much : for occasio facit furem , advantage to doe evill is a great incitement to attempt it . sundry are the causes of schismes , sometimes the pride , tyranny , heterodoxie of the teachers , and then they are justifiable in the people , the power of pastors not being lordly , but fatherly , pedo non sceptro , not in a compulsory , but a directory way : sometimes the causelesse hatred or contempt of the people towards some pastors ; the vaine esteeme , light affection towards others causeth a schisme ; and then the pastours are free , the people are under the guilt . and it is no small sin , whether from the pastours or peoples priding in guifts that a schisme is made ; whereas the end of gods spirit in bestowing of guifts is , that there might be no schisme in the body , but that the members should have the same care one for another , 1 cor. 12. 25. now schismes are contrary to christian unity and love , cause great alteration of heart in one member from another , substraction of mutuall helps , hinderance in the growth of the body , neglect of praying one for another ; yea bitternesse , disdaine , hatred , and the effects of these , declining of society , excommunicating each other , and at last violence , and bloud , and these are bad enough . 2. the prohibited glorying in men , doth expose the christian profession to obloquy and contempt ▪ for whereas it is the honour of the christian profession , that they have one body , one spirit , one lord , one faith , one baptisme , one god and father of all , ephes. 4. 5 , 6. by the glorying in some teachers afore others , the christian society is made like the severall schooles of philosophers , some following plato , some aristotle , some zeno , some epicurus ; their doctrines accounted but as the proper opinions or placita of severall teachers ; not proceeding from one and the same spirit of god , but singularity of conceit ; and zeale for them is conceived to arise , not from a certaine knowledge of heavenly truth , but from strength of fancie , and peculiar humour : which thing is a great stumbling block to those that are without , keeping them back from embracing the truth , and an occasion of laying open the profession of it to derision . 3. by glorying in men , as there is an over high esteeme of the guifts of some , so there is an undervaluing of the guifts of others : which thing as it is an unworthy abuse of those various guifts christ giveth to his church , so doth it inferre an injurious imputation to the spirit of god by whom they are bestowed . for as it is said , prov. 17. 5. who so mocketh the poore , reproacheth his maker who made him such : so it may be said by parity of reason ; he that despiseth those that are of small guifts , reproacheth the spirit of god , as if he were defective in his guifts ; whereas the variety of guifts , and the bestowing of them in different measures , sets forth the fullnesse and freenesse of gods spirit , who worketh all those , dividing to every man severally as he will , 1 cor. 12. 11. 4. by the inordinate glorying in some , and despising of others , the despised persons are often discouraged and disheartned , to the detriment of the church of god , and the grievance of the despised . for the remembrance of contempt , is apt to cause dejectednesse and griefe of heart , which alwayes benums a mans spirit , and enfeebles him , and clogges him in his work : thus the heart is made sad , which should not be made sad ; and the sparke that should be blowne up by incouragements that it may flame forth , is extinquished , and the spirit quenched , contrary to the apostles warning , 1 thes. 5. 19 20. 5. by glorying in teachers , it falls out that they are puffed up and perverted : much experience hath confirmed this as true , that popular applause hath filled teachers with vaine glory , and made them adulterate the word of god to please their auditors . st paul tells us of the false apostles among the galatians , gal. 4. 17. that they did zealously ( in shew ) affect them , but not well : intending to ex●lude him , that they might affect them . it is no strange thing that teachers perceiving the lightnesse of their auditors , and their itching eares doe sometimes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , handle the word of god deceitfully , instead of ministring {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the sincere milke of the word , as it is called , 1 pet. 2. 2. sometimes flattering pleasingly , when they should reprehend sharpely ; sometimes balking the vice , they should freely convince of ; sometimes inventing new formes of teaching , new opinions , sublimate conceites to fit the desires of the people ; making the lesbian rule of their fancies , the measure of their teaching , and this is a grand evill . 6. this glorying in men , begets an aptnesse to receive their errours , to imitate their actions , which is the seed of heresies and superstitions : for admiration and doting love to a person , easily drawes the admirers to a blind obedience , implicit faith in them , to an inslaving of their judgements , so as jurare in verba magistri . it is observed by an historian , that afore the miscarriage of conrade the emperour , and lewis the french king , in their expedition to the holy land , to which st bernards sermons perswaded , the people were too much transported with an high opinion of him and his directions ; as if that arrow could not misse the marke that came out of st bernards bowe . any thing is easily received from him that we over-much love . affection makes men take downe falsities , as the rowling in sugar doth make the stomacke swallow bitter pills : as it befell fusius , who so admired fimbria's eloquence , that he imitated withall his ill-favoured faces and broad speaking . and god doth often leave the admired teachers to erre , for triall of the people , as vincent . lixin . observes , alleadging the speech of god , deut. 13. 3. and the admirers of them to receive errour , according to his just judgement . 7. adde hereunto , that this gloring in men makes mens endeavours remisse in things necessary , earnest in things vaine ; that time and labour that should be employed in the maine duties of godlinesse , in seeking the advancement of christs kingdome , righteousnesse , peace and joy in the holy ghost , is often bestowed in magnifying those in whom they glory , upholding their party , promoting their opinions : whence it is , that such as are followers of those in whom they glory , constant hearers of them , much in commendation of them , have their sayings and tenents ad unguem , declare much zeale in their way , yet prove but unskilfull in the chiefe doctrines of christian religion , defective in the power of true godlinesse , in the mortifying of corruptions , such as pride , impatience , self-conceitednesse , rashnesse , covetousnesse ; and in the practice of righteousnesse , mercy , meeknesse , diligence in their own businesse and the like ; in the provoking one another to love and good works . 8. on the contrary , the word of god though soundly and truly delivered , is neglected , being either not heard , or without fruit , when it is spoken by such a teacher as they affect not , but disdained , censured , contemned . the prejudice against one , through comparative extolling of another , causeth the teaching of the sleighted person , though orthodox , holy , learned , to be passed over , to be censured as barren , dry , hungry stuffe , though it be the true word of god , as if no teaching were wholesome meate , but such as is wet with their affected teachers spittle , i meane his phrase , method , action , elocution ; as if fides aestimanda esset ex personis , non personae ex fide , as tertullians phrase is , or as if our faith stood not in the power of god , but in the wisedome of men , as the apostle speakes , 1 cor. 2 , 5. 9. by this meanes the rule of christianity is changed ; for whereas ▪ the rule and ground of our faith and obedience is the word of god as gods word , through the addicting themselves to some mens authority , gods truth stands at their devotion for its acceptance : hence they that of old gloried in the pharisees as their rabbins , regarded not gods commands , but as pleased the pharisees , and they that this day glory in the pope , or the church as they call it , regard the scriptures so farre only as the pope or church allow them , and they that depend on their magnified teachers of any other sort , doe regard the word of god , but as it beares their image , or comes from their mint ; and so as it was said of the heathens allowing or disallowing of gods by their senates decree , deus non erit deus , nisi homo velit , god shall not be god , unlesse man will ; it may be said in this case , gods word shall not be gods word , unlesse man will . 10. lastly , they that glory in men , are either inconstant in their affections , as experience often shewes , they that one while would pluck out their eyes for him whom they magnifie , will at another time revile and hate him : for mens minds are mutable , and the best of men are but men , that is , imperfect , and will be so found , and therefore will not alwayes satisfie , or else if they be still affected , yet they be but mortall , and the sorrow for their losse will be excessive , more then should be for a creature , an arbitrary instrument ; for immoderate affection to a thing while we have it , causeth immoderate sorrow for it when we loose it . § xiii . in a discovery of this evill , as still infesting the church of christ . the first use hereof is to endite those that are guilty of this sin of glorying in men , of a breach of a statute of christ against his crown and dignity , and the peace of his church . in the apostles time you see the corinthians found guilty of it , and condemned as carnall . 1 cor. 3. 4. for while one saith , i am of paul , and another i am of apollo , are ye not carnall ? but the sin died not with them . after ages have yeelded us woefull fruits of this evill roote , chiefely in the papacie : the glorying in the first roman bishops who were most of them holy martyrs for christ , begat such an high esteeme of that see , that other bishops and churches began to esteeme too much of their counsels and orders , as if they were a rule for them to follow ; which caused them quickly to take too much on them , and the christian emperours and people to ascribe too much to them ; insomuch that quickly from a parity with other bishops , they got above them to a patriarchate , and from a parity with other patriarkes , to a precedency , and at last mounted up to the throne of universall episcopacy ▪ whence it is that at this day they that subject themselves to the bishop of rom , are become the most deepely guilty of the sin of glorying in men of any that ever were ; for they ascribe an infallibility to him , a power above councels , so that his determination is to be held as certaine , though a generall councell of all the pastours of the christian world should gainesay it , his decrees and decretals are held as or●cles equall to the holy scriptures , a power to interpret scriptures unerringly , to declare points of faith , to canonize saints , to pardon sins , to deliver out of purgatory fire , with many more , whereby he is exalted above all that is called god , or is worshipped , as was foretold , 2 thes. 2. 4. nor doe they blush at the name of papists being derived from the pope of rome , but defend it , as bellarmin . de nat. eccl. cap. 4. and as all papists in common are guilty of this sin , so in speciall the severall sects of schoolemen and friars , franciscans , dominicans , nominals , reals , some glorying in scotus , some in aquinas , some in occham ; and that with so much pertinacie and devotion , that they will not swerve in the least point from their chiefe master ; insomuch , that as i remember bannes the dominican disputing about an article in philosophy , com. in arist. de gen. & corrup . expresseth his dislike of one that dissented from aquinas , saying that he was not a thomist , but an anti-thomist . nor doe protestant divines dissemble , but complaine of this malady among themselves , as being the cause of that miserable rent , which hath been , and is still continued between those pastours and churches which are distinguished by the names of lutherans and calvinists , which although it be disavowed by the chiefest writers of the reformed churches , and by the churches in their publike confessions , yet it is not denied , but that it hath tainted too many in them . zanchius complaines against this evill , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a worshipping of men , and relates with indignation the speech of one at geneva , who being asked why he would not sometimes heare viret a worthy preacher there , answered , that if paul should preach at the same time with calvin , he would heare calvin ; and another complaines in his epistle to calvin , of a certaine person that was so affected to luther , that he thought his very shooes should be adored . i would to god such exorbitancies had kept beyond the seas , and that this sin of glorying in men had not crept into this land , into this city . the signes and symptomes of it are too manifest , disparaging some preachers injuriously , extolling others immoderately , disdainefully withdrawing from some without just cause , inordinately running after others without sufficient reason ; swallowing downe the dictates of some without chewing , loathing the wholesome food which others present , without tasting . and have not the fruites been among our selves , evill divisions , janglings , evill censuring , and such like ? scoffing , contempt , hardning of themselves among our adversaries ? brethren , if there be any guilty of this sin here present , let him now know it to be his sin , and that no small one , and let him be humbled for it , and repent of it , that he may obtaine pardon : possibly some godly persons may have fallen into it , not knowing it to be a sin , but sure i am , no one that feares god , will dare to allow himselfe in it being convicted that it is his sin . application 2. in a serious disswasive from this sin in these times , with some directions to prevent the infections thereof . 2. wherefore in the second place , give me leave to admonish you , that you take heed of it . it is an evill that usually doeth follow those churches to which god bestowes excellent gifts , and worthy teachers ; and doubtlesse the lord hath inriched this city with this most desireable kind of riches above all places of the earth ; so that this city may be said in this respect , to be situated under the line , and the inhabitants here to be without shadow . great and many lights god hath given to you , and that in many successions a long time , uno avulso non deficit alter , when one is removed , god supplies you with another . but to what end is it ? not that you should magnifie them , but use them to bring you nearer unto god , not to glory in the gift , but to rejoyce in the giver , reverence and make use of them , but reserve to their lord his owne prerogative : may not you justly feare that god will take them away from you , when you give his due to them ? we blame not a father if he remove a servant from his child , when a child doeth inordinately affect him , to the deminution of his respect to the father ; nor can we god , if he subtract a good thing which we abuse : the best way to have good things continued by god , is to use them for god , and to esteeme them for his sake ; but to set our hearts only on him that gave them . besides doth not our glorying in men bring us into bondage to them ? doth it not insensibly draw upon us an adherence to their errours , if god for our triall suffer them to slip into any , or if they have none , to a dangerous and unsound disposition to receive them if they happen . we stand much for our christian liberty , and there is great cause we should , it is a pretious thing dearely bought , and is it not one part of our christian liberty , that we be not the servants of men , 1 cor. 7. 23. it concernes us then much , that we labour to get such a firme constitution of soule , that neither through weaknesse of understanding , nor through foolish affection we endanger our selves to hang on men , and so to bring our consciences in bondage to them . we account the yoake of bishops to have been a grievous yoake , and that justly ; if hierome be not mistaken , it was first occasioned by this sin of glorying in men ; and it may be feared least this sin may occasion the keeping it on our necks : for is it not alleadged , take them away , men will follow whom they please , so many schismes will be as preachers ? any of these reasons , much more all of them , should be a sufficient caveat unto you to warne you of this . i might presse this monition further , from the nature , causes and effects of this sin before shewed ; but i will hasten to shut up all with a few directions to prevent it . 1. endeavour to have ample thoughts of christ , his eminency , his fullnesse ; the more high thy thoughts be of christ , the lower will thy conceits be of men , the larger comprehension thou hast of him , the lesse wilt thou doate on his servants . a courtier when he is by himselfe drawes mens eyes after him , but when he is with the king he is scarcely observed . if thou behold christ as the great prophet of the church , in whom are hid all the treasures of wisedome and knowledge , christ will only be gloried in his servants only respected as his instruments and attendants . remember that he is made to us of god , wisedome , righteousnesse , and sanctification , and redemption ; that as it is written , he that glorieth might glory in the lord , 1 cor. 1. 30 , 31. 2. have a right esteeme of all true pastours and teachers as the ministers of christ , so the apostle requires , 1 cor. 4. 1. let a man account of us as ministers of christ , and stewards of the mysteries of god , neither make more of them nor lesse . heare them as messengers from christ , not for their singular abilities , but for their message sake ; respect them not only for their excellent wit and elocution , but for their faithfullnesse : note and retaine not only fine speeches , but every solid truth , that is from god , least while thou taste the dainty sawce , thou neglect the solid nourishment of thy soule ; whoever he be that preacheth christ truly , heare him gladly , and receive him respectfully for his masters sake . 3. make a fruitfull use of the gifts of every true teacher , get somewhat by all , and then thou wilt not glory in some , and disparage others ; if thou didst profit by them , god should have glory and every minister due esteeme . it is in truth the vanity of the hearers minds , their fullnesse that makes them slight mannah , and cry for quailes , that they cannot affect a good teacher if he be not excellent ; the despising of the teacher , is commonly us'd as a cloake of their owne unteachablenesse and disobedience , get an hungry soule after the word , and then every wholesome truth will be welcome to thee : remember that every gift of the spirit is given to profit withall , and should be received to that end . 4. lastly , be well grounded in knowledge , and constant in practise of what thou hast learned : have thy senses exercised in the word of righteousnesse , that thou mayest be able to discerne both good and evill , heb. 5. 14. and so thou shalt be fitted to profit by every godly preacher , and inslave thy selfe to none , nor glory in man , but in the lord . finis . notes, typically marginal, from the original text notes for div a94728e-700 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , theog . gnom . eò quod legati appellati erane superbius , cicer . orat pro lege manilia . con in tit. epist. 1. ad corinth . edit. à patric . ●unio . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in 1 cor. 1. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hieron. in 1 cor. 1. 1● . sub nomine apostolorum pseudo-apostolos tangit . chrysest . in 1 cor 1. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . zanch. tom. 4. lib. 1. cap. 11. thes. 4. tollat deus ●as idololatrias ex ecclesiâ , nam adorare homine● & eorum placi●a idololatria est . fuller . of the holy war , lib. 2. ch. 3. cicero lib. 2. de oratore . advers. haeres ▪ cap. 15. applic. he teacheth in his book against k. iames under the name of tortus , and in his apology for it , that all are bound by an implicit oath in baptisme to the pope as christs vicar . epist. ad antverp . praefat. tom. 7. operum . calvin epist. 289. usque adeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est ut vel crepidas ejus adorandas putet . com on tit. 1. superbiæ flagellum, or, the vvhip of pride. by iohn taylor taylor, john, 1580-1653. 1621 approx. 74 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a13500 stc 23796 estc s118281 99853488 99853488 18872 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. a13500) transcribed from: (early english books online ; image set 18872) images scanned from microfilm: (early english books, 1475-1640 ; 1010:20) superbiæ flagellum, or, the vvhip of pride. by iohn taylor taylor, john, 1580-1653. cockson, thomas, engraver. [66] p. : ill. (metal cut) printed by g. eld, london : 1621. in verse. the first leaf bears verses, "the meaning of the frontispiece", on verso. the frontispiece, with title "the whip of pride", is signed: tc, i.e. thomas cockson. signatures: pi² a-d (-d8). with a dedication to sir thomas richardson. variant: dedication is to william seymour, earl of hertford. reproduction of the original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng pride and vanity -poetry -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-08 apex covantage keyed and coded from proquest page images 2001-10 tcp staff (oxford) sampled and proofread 2001-11 apex covantage rekeyed and resubmitted 2002-05 tcp staff (oxford) sampled and proofread 2002-05 judith siefring text and markup reviewed and edited 2002-06 pfs batch review (qc) and xml conversion superbiae flagellum , or , the whip of pride . by iohn taylor . london , printed by g. eld : 1621. to the right worshipfull , worthy , and learned gentleman , sr. thomas richardson knight , serjcant at law , and speaker in the high court of parliament , &c. a double anagramme . thomas richardesonn . as man honorde christ , so christ honerd a man. your name includes , that as man honorde christ , so god againe through christ honord a man : for if man truly honor the most high'st then christ to honor man both will and can . right worthy sir , this in your name is true , you honor christ , and christ hath honord you . right worshipfvll , bvt that i am assured that your noble disposition , in all parts is sutable to the inside of this booke , i should neuer haue dared to dedicate it to your patronage : for as it is a diuine poem , so hath your worship a religious heart , as it hath an honest intention , so haue you a brest euer full of such thoughts , which bring forth worthy actions : as it a whip or scourge against all sorts of pride , so haue you euer beene an unfaigned louer of courteous humanity and humility , i humbly beseech your worship , ( although the methode and stile be plaine , ) to be pleased to giue it fauourable entertainment , for the honesty that is in it , and the dutifull affection of the author , who is most obsequiously obliged to your worship , iohn taylor . to no matter who , no great matter where , yet to be read there is matter why , although not much matter when . it is no matter into whose hands or censure this my superbiae flagellum , or whipping , or stripping of pride fall into , if it come into the view of true nobility or gentry , i know it will be charitably accepted . if into the hands of degenerate yongsters , that esteeme pride more then all the liberall sciences , who account the foure cardinall vertues , inferiour to their owne carnall vices , such a one will put me off with a scornefull tush , a pish , or a mew , and commit my booke to the protection of aiax . if a wiseman reade it , i know it will be discreetly censur'd ; if a foole , his bolt is soone shot , and i am arm'd against it ; if a learned man peruse it , hee will beare with my bad schollership ; if an vnlearned , i care not for his opinion ; if a man of knowledge view it , he will pardon my ignorance ; if an ignorant asse see it , hee will bray out his owne ; if an honest richman spy it , hee will be the poorer in spirit though not in purse ; but if a proud diues handle it , hee will esteeme it worse then his dogges ; if a proud courtier reade it , he will teare it to tatters ; whilst a generous affable gentleman , will louingly entertaine it . if beauty chance to behold it , it will bid it welcome , if pride stand not in the way ; if a strong man that is not proud of it , grow aquainted with the contents of my meaning , i thinke it will content him ; if parents , or children , or all , or any body , that are not poysoned with pride , doe but see or heare it distinctly read , and vnderstand it with iudgement , i am perswaded it will passe and repasse , with friendly vsage , but if any of the contrary faction come within the aire of it , they wil vse it in some sort , as bad as the hangman may vse them . and so much for , to no matter who . it is no great matter where this be read , for as a good man ( being banished ) is neuer out of his countrey , because all countryes are his , so my booke in church , court , city , countrey , castle or cottage , is one and the same ; it may perhaps alter the place where it comes from worse to better , but the place can neuer alter the honest entents of it from better to worse . therefore no great matter where . to be read there is matter , why , because it strikes at the roote of a most deadly sinne , which almost as bad as an vniuersall deluge , hath ouerflowed the most part of the world ; and though the preachers on earth , ( gods trumpets , and ambassadors from heauen ) doe diligently and dayly strike at this abhominatiō , with the eternal sword of the euerlasting word , yet what they cut downe in the day , like mushromes , it growes vp againe thicke and threesold in the night , for whilst the husband-man sleepes , the enuious man sowes tares . wherefore , i hauing a talent of knowledge lent me , by which i know that i must render an account one day , how i haue imployed it , and hauing written neere forty seuerall pamphlets in former times , i purpose henceforward ( god willing ) to redeeme the time i haue so mispent , imploying my pen in such exercises ( which though they be no free from a rellish of mirth , yet they shall be cleare from profanation , scurrility , or obsceannesse i do know pride is at such a height , that my mole-hill muse can neuer by mineing at her foote , shake her head , for where diuinity preuailes not , poetry in medling doth but shew the suns brightnesse with a candle . yet forasmuch as i know that pride cast angels out of heauen , made diuels in hell , threw man out of paradise , was a maine causer of the drowning of the first world , is a deuowrer of this world , and shall euer be accursed in the world to come , by this knowledge , i haue with a mix'd inuectiue mildnesse , shewed in this booke the vanities of all sorts of pride , not that i hope for amendment , but to shew my honest intendment . i haue seene sixe or seuen fashion hunting gallants together sit scorning , and deriding a better man then any of themselues , onely because either his hat was of the old block , or that his ruffe was not so richly lac'd , his cloake hath beene too plaine , his beard of the old translation , his bootes and spurres of the precedent second edition , and for such slight occasions a man hath beene slighted , ieerd and wonderd at , as if he had beene but a zany to the fashion , or a man made for the purpose for them to whet their scorne vpon , and therefore to read this , there is a matter why . it is not much matter when , for be it read on fryday the turks holyday , on saturday the iewes sabbath , on sunday the lords day , or on any day or all dayes , nights or howers , there is diuinity with alacrity , poetry with honest mirth , and euery thing so interwouen , one with another , that if it please not the generality , yet i hope in particularity it will be tolerably censurd by all that hate pride , and loue humility . and therefore , not much matter when . iohn taylor . a few lines , to small pvrpose , against the scandalous aspersions , that are either maliciously , or ignorantly cast vpon the poets and poems of these times . there doth a strange , and true opinion runne , that poots write much worse then they haue don : and how so poore their daily writings are , as though their best inuentions were threed bare . and how no new things from them now doth spring , but all hath refrence from some other thing . and that their daily doings doe reueale , how they from one another silch and steale , as if amongst them't were a statute made , that they may freely use the theeuing trade . and some there are that will not sticke to say , that many poets liuing at this day , who haue the hebrew , latine , greeke , at will , and in th' italian and thè french haue skill , these are the greatest theeues they say , of all that vse the trade ( or art ) poeticall . for ancient bards , and poets in strange toungs , compiled haue their verses and their songs : and those to whom those tongues are rightly knowne , translating them , make others verse their owne , as one that steales a cloake , and presently makes it his owne , by alt'ring of the dye . so whole boookes , and whole sentences haue bin stolne , and the stealers , great applause did win , and by their filching thought great men of fame , by those that knew not the right authors name . for mine owne part , my conscience witnesse is , i ne're was guilty of such theft as this , unto such robbery i could neuer reach , because i vnderstand no forreigne speach . to prooue that i am from such filching free , latin and french are heathen-greeke to me , the grecian , and the hebrew charactars , i know as well , as i can reach the starres . the sweete italian , and the chip chop dutch , i know the man i' th moone can speake as much . should i from english authors , but purloyne , it would be soone found counterfeited coyne . then since i cannot steale , but some will spy , i le truely use mine owne , let others lye . yet to excuse the writers , that now write , because they bring no better things to light : t is because bounty from the world is fled , true liberality is almost dead . reward is lodg'd in darke obliuion deepe , bewitch't ( i thinke ) into an endlesse sleepe , that though a man in study take great paines , and empt his veines , and puluerize his braines , to write a poem well , which being writ wthall his iudgement , reason , art , and wit , and at his owne charge , print and pay for all , and giue away most free , and liberall two , three , or foure , or fiue hundred bookes . for his reward he shall haue nods and lookes ; that all the profit a mans paines hath gat , will not suffice one meale to feed a cat. yet noble wcstminster , thou still art free , and for thy bounty i am bound to thee : for hadst not thou , and thy inhabitants , from time to time relieu'd and helpd my wants , i had long since bid poetry adieu and therefore still my thankes shall be to you . next to the court , in generall i am bound to you , for many friendships i haue found . there ( when my purse hath often wanted baite ) to fill or feed it , i baue had receite . so much for that , i 'le now no more rehearse , they shew their loues in prose , my thankes in verse , when death , mecaenas did of life depriue , few of his noble tribe were left aliue , this makes inuention to be meane and hard , when pride and auarice doth killreward . and yet me thinkes , it plainely doth appeare , mens writings are as good as e're they were . good lines are like a banquet ill imployd , where too much feeding hath the stomack cloyde . good verses fall sometimes ( by course of fate ) into their hands that are preiudicate . and though , the writer ne're so well hath pend , yet they 'le find fault with what they cannot mend . thus many a learned well composed line , hath bin as pearle that 's cast before a swine . or more familiarly to make compare , like aquauitae giuen vnto a mare . these fellowes , ( glutted with variety ) hold good lines in a loath'd saciety , whiest paltry riming , libells , iigges , and iests , are to their appetites continuall feafts . with which their fancies they doe feed and fill , and take the ill for good , the good for ill . whilst like to monkeyes , ( scorning wholesome meate ) they grredily doe poysnous spiders eate . so let them feed vntill their humours burst , and thus much bold to tell them heere i durst . that poetry is now as good as euer , if bounty , to relieue her would endeuer . mens mindes are worse then they haue bin of yore , inuention's good now , as it was before . let liberality awake , and then each poet in his hand will take a pen , and with rare lines inrich a world of paper , shall make apollo , and the muses caper . finis . superbiae flagellum , or the whip of pride . when all things were as wrap'd in sable night , and ebon darknes muffled vp the light : when neither sun , or moone , nor starres had shinde , and when no fire , no water , earth or winde , no haruest , autumne , winter , when no spring , no bird , beast , fish , nor any creeping thing , when there was neither time nor place , nor space , and silence did the chaos round embrace : then did the archworkmaster of this all , create this massy vniuersall ball. and with his mighty word brought all to passe , saying but let there be , and done it was . let there be day , night , water , earth , hearbs , trees let there be sun , moone , stars , fish , fowle that flees , beasts of the field , he said but , let there be , and all things were created as we see . thus euery sensible and senselesse thing , the high-creators word to passe did bring : and as in viewing all his workes he stood , he saw that all things were exceeding good . thus hauing furnisht seas , and earth , and skies ; abundantly with all varieties , like a magnificent and sumptuous fcast , for th' entertainment of some welcome guest , when beasts and birds , and euery liuing creature , and the earths fruits did multiply by nature ; then did th' eternall trinity betake it selfe to councell , and said , let vs make , not let there be , as vnto all things else , but let vs make man , that the rest excels ; according to over image let vs make man , and then did th' almighty red earth take , with which he formed adam , euery limine , and ( hauing made him ) breathed life in him . loe , thus the first man neuer was a child , no way with sinne originall defil'd : but with high supernat'rall vnderstanding , he ouer all the world had sole commanding . yet though to him the regency was giuen , as earths lieutenant to the god of heauen , though he commanded all created things , as deputy vnder the king of kings ; though he so highly heere was dignifide , to humble him , not to be puff'd with pride , he could not brag or boast of high borne birth , for he was formed out of slime and earth : no beast , fish , worme , fowle , herbe , weed , stone , or tree , but are of a more ancient house then he ; for they were made before him , which proues this that their antiquity is more then his . thus both himselfe , and his beloued spouse , are by creation of the younger house , and whilst they liu'd in perfect holinesse , their richest garments were bare nakednesse , true innocency were their chiefest weeds , ( for righteousnesse no masque or visor needs . ) the royal'st robes that our first parents had , was a free conscience with vprightnesse clad ; they needed ne're to shift ; the cloathes they wore was nakednesse , and they desir'd no more ; vntill at last , that hell-polluting sin , with disobedience soil'd their soules within , and hauing lost their holines perfection , they held their nakednes an imperfection . then ( being both asham'd ) they both did frame garments , as weedes of their deserued shame . thus , when as sinne had brought gods curse on man then shame to make apparell first began , e're man had sin'd , most plaine it doth appeare , he neither did , or needed garments weare , for his apparell did at first beginne , to be the robes of pennance for his sinne . thus all the brood of adam , and of eue , the true vse of apparell may perceiue , that they are liueries , badges , vnto all of our sinnes , and our parents wofull fall . then morethen mad , these mad-brain'd people be ( or else they see , and will not seeme to see ) that these same robes ( with pride ) that makes them swell are tokens that our best desert is hell . much like vnto a traytor to his king that would his countrey to destruction bring , whose treasons being prou'd apparantly , he by the law is iustly iudg'd to dye , and when he lookes for his deserued death , a pardon comes and giues him longer breath , i thinke this man most madly would appeare that would a halter in a glory weare , because he with a halter merited of life , to be quite disinherited but if he should vaingloriously persist to make a rope of silke or golden twise , and weare 't as a more honourable showe of his rebellion , then course hempe or towe , might not men justly say he were an asse , triumphing that he once a villaine was , and that he wore a halter for the nonce , in pride that he deserued hanging once ? such with our heau'nly father is the case , of our first parents and their sinfull race , apparell is the miserable signe , that we are traytors to our lord diuine , and we ( like rebels ) still most pride doe take in that which still most humble should vs make , apparell is the prison for our sinne which most should shame , yet most we glory in ; apparell is the sheete of shame as 't were which ( for our pennance ) on our backs we beare , for man apparell neuer did receaue , till he eternall death deferu'd to haue . and thus apparell to our sense doth tell our sinnes'gainst heau'n , and our desert of hell. how vaine is it for man , a clod of earth , to boast of his high progeny , or birth , because ( perhaps ) his ancestors were good , and sprung from royall , or from noble blood , where vertuous worth did in their minds inherit , who gain'd their honours by desert and merit ; whose seruice for their country neuer fai'ld , who ( iustly ) liu'd belou'd , and dyde bewaild ; whose affability , and charity , guided with pious true sincerity , who to their states lou'd all their liues to ioyne loue before lands , compassion before coyne ? yet when they dyde , left wealth , place , state , and name to heires , who bury all in pride & shame , but as the sacred truth most truely faith , no man is saued by anothers faith ; so though some honorable rascals haue turn'd their good fathers to their timelesse graue , and like ignoble noble reprobates , possesse their names , possessions and estates , yet ( for they want their vertues and deserts ) they are but bastards to their better parts . manasse ; was good hezechiahs sonne , and with his crowne into all vice did runne ; the sire the title of good king did gaine , the sonne 's abominations all did staine ; honour is better well deseru'd then had , to haue it vndeseru'd , that honour 's bad . in rome an ancient law there sometimes was , men should through vertue vnto honor passe : and t' is a rule that euermore hath bin , that honor 's best which a mans selfe doth win . t' is no inheritance , nor can it runne successiuely from father to the sonne ; but if the father nobly were inclin'd , and that the sonne retaine his worthy mind , if with his fathers goods he doth possesse his goodnesse , all the world must then confesse , that that sonnes honor doth it selfe display to be the fathers equall euery way . thus good mens honors can no honor be to their degenerate posteritie , but t' is a mans owne vertue , or his vice , that makes his honor high or low in price . of birth , or parents , no man can be proud , pride of apparell here is disallow'd , pride of our riches is most transitory , pride of our beauty is a fading glory : pride of our wisedome is most foolish folly ; pride of our holines is most vnholy , pride of our strength is weaknes in our thought , and pride in any thing will come to nought . pride hath bin author of the worst of euils , transforming glorious angels , into deuils , when babels tow'r gan proudly to aspire , with toungs confusion , they were payd their hire . through pride the king of babels glory ceast , and for seau'n yeares it turn'd him to a beast : and baltazar that next him did succeede , lost life , and left his empire to the mede , for pride , to tyre and zidons wicked kings the prophet a most iust destruction brings . herod mid'st his vngodly glory vaine , through pride was eaten vp with wormes , and slaine . great alexander , king of macedon disdaind to be his father phillips son , but he from iupiter would be descended , and as a god be honour'd and attended , yet bain'de at babilon he prou'd but man , his godhead ended foolish as 't began . there was in sicilie a proud phisitian , menecrates , and he through high ambition , to be a god himselfe would needs preferre , and would ( forsooth ) be named iupiter , king dionysius making a great feast , this foole-god daigned there to be a guest , who by himselfe was at a table plac'd , ( because his godhead should the more be grac'd ) the other guests themselues did feed and fill , he at an empty table still , sate still . at last with humble lowe sir reuerence , a fellow came with fire and frankinscence , and offer'd to his godship , ( saying then ) perfumes were fit for gods , and meate for men : the god in anger rose incontinent well laugh'd at , and an hunger'd , home he went. the romane emperour domitian would be a god , was murder'd by a man. caligula would be a god of wonder , and counterfeite the lightning , and the thunder ; yet euery reall heau'nly thundercracke , this caitife in such feare and terror strake , that he would quake , and shake , & hide his head in any hole , or vnderneath his bed . and when this godlesse god had many slaine , a tribune dasht out his vngodly braine . and thus th' almighty still ' gainst pride doth frown and casts ambition headlong tumbling down great pompey would be all the worlds superior , and caesar vnto none would be inferior ; but as they both did liue ambitiously , so both of them vntimely deaths did dye . the one in aegypt had his finall fall , the other murthered in the capitall . a number more examples are beside , which shewes the miserable fall of pride : and doe men thinke to goe to heauen from henc● by pride , which cast the angels headlong thrnce or doe they through their pride suppose to dwel● with god , when pride did make the deuils in he●● it is a vice which god abhors and hates , and ' gainst it doth denounce most fearfull threats oh , what a hellish vanity is 't then , that doth bewitch vaine women , and vile men , that rather then their pride and they will seuer , they will be seuer'd from their god for euer ? i will not say but wisedome , beauty , health , strength , courage , magnanimity , and wealth , ●mpires and kingdomes , rule of sea , and land , are blessings giuen by gods all-giuing hand ; but not because on whom they are bestow'd , should in the stead of humblenesse waxe proud , or with vaine glory haue their hearts vpheau'd , ●or why ? what ere they haue they haue receiu'd : and therefore christian kings their stiles do grace king by the grace of god , of such a place ; because by his especiall prouidence they hold maiesticall preheminence . and as there is distinction of estates , some emp'rours , kings , and mighty potentates , superiors and inferiors , each degree , as gods foreknowing knowledge did foresee : yet he did not bestow his bounteous grace , to make the great men proud , or mean men base ; abundant wealth he to the rich doth lend , that they the poore should succour and defend . he hath giu'n strength and vigour to the strong , that they shold guard the weak frō taking wrōg : to some he knowledge doth and wisdome grant because they should instruct the ignorant , but vnto no man god his gifts doth giue , to make him proud , or proudly here to liue . for pride of state , birth , wisdome , beauty , streng●● and pride in any thing , will fall at length , but to be proud of garments that we weare , is the most foolish pride a heart can beare . for as they are the robes of sinne and shame , yet more may be consider'd in the same : be they compact of silke , or cloath of gold , or cloath , or stuffes ( of which ther 's manifold let them be lac'd and fac'd , or cut , or plame , or any way to please the wearers braine , and then let him or her that is so clad , consider but from whence these stuffes were h●● how mercers , drapers , silkmen were the iayle●● and how the executioners were taylers , that did both draw and quarter , slash and cut , and into shape , mishapen remnants put . consider this , and you will graunt me than that garments are the workmanship of man. which being graunted no man can deny , but that it is most base idolatry , t' adore or worship a proud paltry knaue , because the mercers shop hath made him braue or is it not a foolish vile mistaking , to honour things that are a * taylers making ●ake a vowe , that neuer whilst i liue reuerence to apparell will i giue ; some goodnes in the wearer i 'le expect , or else from me he shall haue small respect ; ●in him vertue , and true worth i see he shall haue heart and hand , and cap and knee . t is laudable there should be diffrence made betwixt a courtier , and a man of trade : for sense or reason neuer would allowe , a prince to weare a habit for the plow . nor that a carter vainely should aspire , to thrust himselfe into the court attire . distinctions of office , and estates should habite men according to their rates , thus i rich garments no way doe condemne , but i say no man should be proud of them . in rome , a worthy law there once was made that euery man , of each degree and trade , some marke or badge , about him still should beare whereby men knew what all mens callings were . the consuls bearing the imperiall sway , ( to whose command the rest did all obey ) in token they had power to saue or spill , had rods and axes borne before them still . the censors , tribunes , aediles , and the praeto●● the prouosts , questors , and the conseruators and as their offices were sundry varied , so were they known by things before thē carri●● the mercer in his hat did weare some tuffe , or shred of silke , or gold , his trading stuffe ; drapers a piece of list , weauers a quill , or shuttle , and the millers wore a mill. and as men sundry callings did apply , so they wore emblemes to be knowne thereby but if that law were but enacted have , how like a pluckt crow , would pride sppn appe●● some taylors would be very mad no that , to weare each one a bodkin in his hat ; there 's many a wealthy whoremaster would sk●● and stamp , and start , if he should weare a whip but yet if euery thiefe of each degree , were bound to weare a halter , god blesse me : a butcher still should weare a calfe or bull , my selfe ( a waterman ) an oare or skull . and so of euery trade both high and low , men ( by their badgs ) would their functions kno●● and if this law the state would but allow , some would weare calues skins , that weare velu● no●● then iacke and iill , and iohn a drones his issue , would not be trapped thus in gold and tissue . t is strange a coxcomb should be cram'd with pride because he hath got on a sattin hide : a grogreine outside , or a siluer case , some fourercene groce of buttons , and gold lace ; when as perhaps the corps that carries all , hath more diseases then an hospitall , and ( which is worst of all ) his soule within , stinks before god , polluted with all sinne . romes great arch-tyrant nero , amongst all the matchlesse vices he was tax'd withall , ( the which in histories are truely told , ) was said t' haue shoe ties all wroght o'r with gold , if in an emperour ( that did command almost the whole world , both by sea and land , who countermaunded indian mines and iems , iewels , and almost all earths diadems , ) to weare gold shoe-strings were a noted crime , what may it then be called at this time , when many , below hostlers in degree , shall ( in that point ) be deck'r as braue as lie ? thus pride 's an ouer weening selfe opinion , a soule destroyer , come from hels dominion ; wch makes vainglorious fools , & new foūd mad●● forget they are of eues good brood and adams . but yet though pride be a most deadly sinne , what numbers by it doe their liuings winne ? a world of people daily liue thereby ; who ( were it not for it ) would starue and die , thus ( by corruption of the time ) this deuill is growne a good , bad , necessary euill . she is the mercers onely fruitfull crop , she is the silkman , and th'embroderers prop ; she is the haberdashers chiefest stocke , she feeds the hat-sellers with blocke on blocke ; she makes the dyers daily liue to dye , and dye to liue , and get great wealth thereby ; she ( euery winter ) doth the draper feed , with food and fucll she supplies his need . she is the taylors goddesse ; and vpon her he dayly doth attend to doe her honour ; all the inuentions of his studious pate , he at her shrine doth euer consecrate , he takes the world for fashions that excell , from germany , from france , from spain , from hel and would himselfe be out of fashion quite , but that pride in new fashions doth delight , silkweauers ( of the which abundance are ) wer 't not for pride would liue , & dye most bare : sempsters with ruffs & cuffs , & quoifes , & caules , and falles , ( wer 't not for pride ) would soone haue falles . the shooemakers neat , spanish , or polony , would haue but single-soal'd receit of money . the sweet perfumers , would be out of fauour , and hardly could be sauers by their sauour . the glittring ieweller , and lapidary , ( but for prides helpe ) were in a poore quandary , the goldsmiths plate would stand vpō his shelfe , and 's rings & chaines he might weare out himselfe . thus pride is growne to such a height , i say , that were she banish'd , many would decay : for many hundred thousands are you see , which from pride only , haue meat , cloaths , & fee : no maruell then she hath so many friends , when as such numbers on her still depends , pride is their mistris , she maintaines them still , and they must serue her , or their case is ill . but as so many numbers numberles , doe liue and florish hcere by prides excesse : so are there more vpon the other side , toild and tormented still to maintaine pride . the painfull plowmans paines doe neuer cease , for he must pay his rent , or lose his lease , and though his father and himselfe before , haue oft releiu'd poore beggers at their doore ; yet now his fine and rent so high is rear'd , that his own meat and clothes are scarcely clear'd let him toyle night and day , in light and darke , lye with the lambe downe , rise vp with the lark dig , delue , plow , sow , rake , harrow , mow , lop , fel plant , graft , hedg , ditch , thresh , winnow , buy & sel yet all the money that his paines can win , his landlord hath a purse to put it in . what though his cattell with the murraine dye , or that the earth her fruitfulnesse deny ? let him beg , steale , grieue , labour and lament , the quarter comes , and he must pay his rent ; and though his fine and rent be high , yet higher it shall be rais'd if once it doth expire : let him and his be hunger-staru'd and pin'de , his landlord hath decreed his bones to grinde : and all this carke and care , and toile of his , most chiefly for this onely purpose is , that his gay landlord may weare silke & feather whilst he poore drudg can scare get frize or lether because his landlady may dog the fashion , hce's rack'd and tortur'd without all compassion ; because his landlords heyre may haue renowne of gentle , though the father be a clowne : because his landlords daughters ( deckt with pride ) with ill got portions may be ladyfide . in briefe , poore tenants pinch for clothes and food to dawb with pride their landlords & their brood . the time hath bin ( and some aliue knowes when ) a gentleman would keepe some twenty men , some thirty , and some forty , lesse or more , ( as their reuenews did supply their store . ) and with their charities did freely feed the widow , fatherlesse , and poore mans need , but then did pride keepe residence in hell , and was not come vpon the earth to dwell : then loue and charity were at the best , exprest in action , not in words profest . then conscience did keep men in much more aw , than the seuerest rigour of the law , and then did men feare god ( with true intent , ) for 's goodnesse , not for feare of punishment . but since the leprosie of pride hath spread the world all ouer , from the foot to head : good bounteous house keeping is quite destroyd , and large reuenewes other waies imployd . meanes that would foure men meate and meanes allow , are turnd to garters , and to roses now , that which kept twenty , in the dayes of old , by sathan is turn'd sattin , silke , and gold , and one man now in garments he doth weare , a thousand akers , on his backe doth beare , whose auncestours in former times did giue , meanes for a hundred people well to liue . now all is shrunke , ( in this vainglorious age ) t'atire a coach , a fooreman , and a page , to dice , drinke , drabs , tobaco , haukes & hounds , these are th' expence of many thousand pounds , whilst many thousands starue , and dayly perish , for want of that which these things vs'd to cherrish . there is another pride , which some professe , who pinch their bellies , for their backs excesse : for thogh their guts throgh wāt of fodder clings , that they will make sweet filthy fidle strings ; yet they will suffer their mawes pine and lacke , to trap with rich caparisons the backe . these people , ( for their pride ) doe iustice still , vpon themselues , although against their will. they doe in their owne stomacks , try , examine , and punish outward pride , with inward famine . but sure the people can be good for nothing . whose reputation onely lyes in cloathing : because the hangman oft may execute , a theife or traytor in a sattin sute , and that sute which did from the gallowes drop , may be againe hang'd in a broakers shop , and then againe hang'd , and bought , and worne , and secondly ( perhaps ) to tiburne borne : and so at sundry times , for sundry crimes , the hangman may sell one sute sixteene times , and euery rascall , that the same did fit , to be exceeding pockie proud of it . and all this while , ( if i be not mistooke ) it rests vnpaid for , in the mercers booke . thus many simple honest people haue , giun worship to a broakers wardrobe slaue , thus tiburne ornaments may be the cheife , to grace a graceles arrant whoore , or theife . a seruing-man , i incast cloathes haue seene , that did himselfe so strangely ouerween , that with himselfe he out of knowledge grewe , and therefore all his old friends he misknewe , vntill at last his glory did decease , his outside fac'd with tatters , rags and greace , then did the changing time , the youth transform from pride to be as lowly as a worme . a many of these fellowes may be had , that 's meeke or proud , as clothes are good or bad . i leaue true noble gentry all this while , out of the reach of my inuectiue stile , t is fit that those of worthy race and place , should be distinguisht from the vulgar base . perticulars ile not to question call , my satyre is gainst pride in generall . soft rayment is in princes courts allow'd , not that the wearers should thereof be proud ; for worth and wisdome knowes most certainely , that hell giues pride , and heauen humility , and be their garments ne're so rare or rich , they neuer can make pride their hearts bewitch . then if all sorts of men considred this , most vaine the pride of any rayment is , for neither sea , land , fish , fowle , worme , or beast , but man's beholding to the most and least . the silly sheepe puts off his coate each yeare , and giues it to forgetfull man to weare : the oxe , calfe , goate , and deere do not refuse to yeeld their skins , to make him boots & shooes , and the poore silkworme labours night and day t' adorne and garnish man with rich array : therefore if men of this did rightly thinke , humility would grow , and pride would shrinke . fowles of the ayre doe yeild both fans & plumes and a poore ciuet cat allowes perfumes . the earth is rip'd and bowel'd rent and torne , for gold and siluer which by man is worne : and sea and land are rak'd , and search'd & sought , for iewels too farre fetcht , and too deare bought . thus man's beholding still ( to make him trim ) vnto all creatures , and not they to him . nature ( without mans helpe ) doth them supply , and man without their help would straue and dic . if men ( i say ) these things considered well , pride then would soone be tumbled downe to hell . their golden suits that make thē much renown'd , is but the guts and garbage of the ground : their ciuet ( that affords such dainty sents ) is but a poore cats sweating excrements ; their rarest iewels ( which most glister forth ) are more for outward shew then inward worth , they are high valu'd at all times , and season , but for what reason , none can giue a reason , the best of them , like whoores , haue euer bin , most faire without , and full of bane within . and let a great man weare a peice of glasse , it ( for his sake ) will for a diamond passe ; but let a man that 's of but meane degree , weare a faire diamond , yet it glasse must be . this valuing of a iewell is most fit , it should not grace a man , man should grace it . a good man to his suit is a repute , a knaues repute lyes onely in his sute . and for a stone , that but 3. drams hath weigh'd , of precious poyson , hundreds haue bin payd . and who can tell how many liues were lost , in fetching home the bables of such cost ? ( for many of them are as deerely bought . as if they from * acheldama were brought . ) yet some rush through ( fantasique pates to please ) rocks , sands , & change of aire , rough winds & seas storms , tēpests , gusts , flawes , pirates , sword , & fire , death , or else slauery , ( neuer to retire . ) and thus prides various humours to suffice , a number hazard these calamities . when our owne country doth afford vs heere , iewells more precious , nothing nigh so deere . a whetstone is more necessary sure , a grindstone much more profit doth procure : but for a * milstone , that 's a iewell rare , with which no other stone can make compare . the loadstone is the meanes to find the rest , but of all stones the milstone is the best . free stones and artificiall bricks i graunt , are stones , which men in building cannot want : and the flintstone can yeild vs fire and heate , but yet the milstone yeilds vs bread to eate . the tilestone keepes vs dry , the roadstone bydes , and holds fast boates , in tempests , winds , & tides , the chalkstone serues for lyme , or for account to score , how reck'nings doe abate or mount . pebles , and grauell , mend high wayes i knowe , and ballast shippes , which else would ouerthrow . and this much i 'le maintaine heere with my pen , these are the stones that most doe profit men : these , these are they , if we consider well , that saphirs , and the diamonds doe excell , the pearl , the em'rauld , and the turkesse blew , the sanguine corrall , ambers golden hew , the christall , iacinth , achate , ruby red , the carbuncle , squar'd , cut , and pollished , the onix , topaz , iaspar , hematite , the sable iet , the tutch , and chrysolite ; all these considred as they are indeed , are but vaine toyes that doth mans fancy feed ; the stones i nam'd before , doe much more good for building , sayling , lodging , firing , food . yet iewels for their lawfull vse are sent , to be a luster , and an ornament for state , magnificence , and princely port , to shew a kingdomes glory , at the court ; and god ( i know ) ordain'd them to be worne , superiour states to honour and adorne , and for the vses they were made are good , if ( as they should be ) they are vnderstood : t' adorne our persons they are still allow'd , but not to buy too deare , or make vs proud . the holy ghost in exodus recites , how aaron ( high priest of the israelites ) twelue seuerall stones did on his brest-plate bear , which of the twelue tribes a remembrance were ; but they were mysticall , prophetique tropes , and figures of saluations future hopes . but god did neuer giue or gold or iemme , or iewell , that we should take pride in them . the deu'll laugh'd lately at the stinking stir , we had about * hic mulier , and haec ●ir the masculine apparel'd feminine , and feminine attired masculine , the woman-man , man-woman , chuse you whether , the female-male , male-female both , yet neither ; hels pantomimicks that themselues bedights , l●ke shamelesse double sex'd hermophradites , virago roaring girles , that to their middle , to know what sexe they were , was halfe a riddle , braue trim'd & truss'd , with daggers & with dags , stout captaine maudlins feather brauely wags , lieutenant * dol , and valiant ensigne besse , all arm'd with impudence and shamelesnesse ; whose calues eg starch may in some sort be taken as if they had beene hang'd to smoke like bacon , whose borrowed hayre ( perhaps ) not long before drop'd from the head of some diseased whore , or one that at the gallowes made her will , late choaked with the hangmans pickadill . in which respect , a sow , a cat , a mare , more modest then these foolish females are . for the bruit beasts ( continuall night and day ) doe weare their owne still ( and so doe not they . ) but these things haue so well bin bang'd & firk'd and epigram'd and satyrd , whip'd and ierk'd , cudgeld and bastinadoed at the court , and comically stag'de to make men sport , lyg'd , and ( with all reason ) mock'd in rime , and made the onely scornefull theame of time , and balladmongers had so great a taske , ( as if their muses all had got the laske . ) that no more time therein my paines i 'le spend , but freely leaue them to amend , or end . i saw a fellow take a white loaues pith , and rub his masters white shooes cleane therwith and i did know that fellow , ( for his pride ) to want both bread and meate before he dy'de . some i haue heard of , that haue bin so fine , to wash and bathe themselues in milke or wine , or else with whites of egges , their faces garnish , which makes thē look like visors , or new varnish good bread , and oatmeale hath bin spilt like trash my lady polecats dainty hands to wash : such there hath bin , but now if such there are , i wish that want of food may be their share . some practise euery day the painters trade , and striue to mend the worke that god hath made . but these deceiuers are deceiued farre , with falsly striuing to amend , they marre : with deu'lish dawbing , plast'ring they do spread , deforming so themselues with white and red , the end of all their cunning that is showne , ●s god will scarcely know them for his owne . ●n a great frost , bare breasted , and vnlac't , i haue seene some as low as to their wast : one halfe attyr'd , the other halfe starke bare , shewes that they halfe asham'd , halfe shameles are , halfe , ( or else all ) from what they should be erring , and neither fish or flesh , nor good red herring . i blow'd my nailes when i did them behold , and yet that naked pride would feele no cold . some euery day doe powder so their haire , that they like ghosts , or millers doc appeare : but let them powder all that er'e they can , their pride will stinke before both god & man. ther was a trades mans wife , which i could name ( but that i 'le not divulge abroad her shame ) which a strong legion of good garments wore , as gownes and petticoates , and kirtles store . smocks , headtires , aprones , shadowes , shaparoons ( whimwhams , & whirligiggs to please baboones iewels , rings , ooches , brooches , bracelets , chaines ( more then too much to fit her idle braines ) ( besides , she payd ( not counting muffes & ruffs ) foure pounds sixe shillings for two paire of cuffs t will make a man half mad , such worms as those the generall gifts of god should thus ingrosse . and that such numbers want their needfull vse , whilst hellish pride peruerts them to abuse . now a few lines to paper i will put , of mens beards strange and variable cut : in which ther 's some doe take as vaine a pride , as almost in all other things beside . some are reap'd most substantiall , like a brush , which makes a nat'rall wit knowne by the bush ( and in my time of some men i haue heard , whose wisedome haue bin onely wealth & beard many of these the prouerbe well doth fit , which saies bush naturall , more haire then wit. some seeme as they were starched stiffe and fine like to the bristles of some angry swine : and some ( to set their loues desire on edge ) are cut and prun'de like to a quickset hedge . some like a spade , some like a forke , some square , some round , some mow'd like stuble , some starke bare , some sharpe steletto fashion , dagger like , that may with whispering a mans eyes out pike ; some with the hammer cut , or romane t , their beards extrauagant reform'd must be , some with the quadrate , some triangle fashion , some circular , some ouall in translation , some perpendicular in longitude , some like a thicket for their crassitude , that heights , depths , bredths , triform , square , oual , round , and rules geo'metricall in beards are found , besides the vpper lip 's strange variation , corrected from mutation to mutation ; as 't were from tithing vnto tithing sent , pride giues to pride continuall punishment . sōe ( spite their teeth ) like thatch'd eues downward grows and some growes vpwards in despite their nose . some their mustatioes of such length do keepe , that very well they may a maunger sweepe : which in beere , ale or wine they drinking plunge , and sucke the liquor vp , as 't t were a spunge ; but t is a slouens beastly pride , i thinke , to wash his beard where other men must drinke . and some ( because they will not rob the cup , their vpper chaps like pot hookes are turn'd vp , the barbers thus ( like taylers ) still must be , acquainted with each cuts variety : yet though with beards thus merrily i play , t is onely against pride which i inueigh : for let men weare their hayre or their attire according as their states or minds desire , so as no puff'd vp pride their hearts possesse , and they vse gods good gifts with thankfulnesse . there 's many an idle shallow pated gull , thinks his owne wisedome to be wonderfull : and that the state themselues doe much forget , because he in authoritie's not set : and hauing scarely wit to rule a cottage , thinks he could guid a kingdom with his dotage . true wisdome is mans onely guide and guard , to liue here , to liue better afterward . it is a rich mans chiefe preheminence , and t is a poore mans stay , and best defence . but worldly wisdome is the ground of all the mischiefes that to man did euer fall . gods wisedome is within the gospel hid , which we to* search , are by our sauiour bid . thus pride of humane wisedome is all vaine , and foolish fancies of mans idle braine . pride of our knowledge , we away must throwe for he knowes most , which least doth seeme to knowe one apple from the tree of life is more , then from the tree of knowledge halfe a score ; t is good for vs to know our maisters will , but the not doing it , makes knowledge ill . ther 's many know , the iust in heau'n shall dwell , yet they vniustly runne the way to hell . the life eternall no way can be wonne , but to know god , and * iesus christ his sonne . christ , ( to his people ) by his word and passion , taught men the ioyfull * knowledge of saluation . i rather had by knowledge , raise my chance , then to be poore with barb rous ignorance ; yet better t' were i nothing vnderstood , then to know goodnes , and to doe no good . thus knowledge , worthy is of dignity , but not to make the knowers proud thereby . for if men would , to know themselues endeuer , pride of their knowledge would infect thē neuer . pride of our riches is a painefull pleasure , like sumpter horses laden with rich treasure , so misers beare their wealth as they are able , till death the hostler makes the graue their stable . there 's some take pride in treasure basely got , haue it , yet want it , as they had it not ; and though to get it , no vile meanes they spare , to spend it on themselues they seldome dare ; how can a base extortionizing bore , get riches ill , and giue god thanks therefore ? t is all one , if a theife , a baude , a witch , or a bribe taker should grow damned rich , and for their trash , got with their hellish pranks , the hypocriticke slaues will giue god thanks . no let the litter of such whelpes , giue thanks to th'deuill ( author of their helpes ) to giue god thanks , it is almost all one , to make him partner in extortion . thus if men get their wealth by meanes that 's euil , let them not giue god thanks , but thank the deuil . yet wealth the gift of god hath euer bin , but not such wealth that 's onely got by sinne ; nor any wealth if men take pride therein . and those who put their foolish confidence in riches , trusting to their false defence ; those that with mammon are bewitched so , our sauiour'gainst them threats a fearefull * woe . humility with riches may be blest , but pride 's a poyson god doth still detest . pride of our learning 's vaine , it doth appeare , for though men study many a weary yeare , and learn'd as much , as possibly the braine , or scope of mans inuentions may attaine , yet after all their studies , truth doth show , much more is what they know not , then they know , to learne by bad mens vices , vice to shunne , by good mens good , what should by vs be done , this is the learning we should practise most , not to be proud thereof , or vainely boast . a princes fauour is a precious thing , yet it doth many vnto ruine bring ; because the hauers of it proudly vse it , and ( to their owne ambitious ends ) abuse it . if men that are so stately and so strange , would but remember how time oft doth change , and note how some in former times did spread , by their examples they would take some heed , for as a cart wheele in the way goes round , the spoak that 's high'st is quickly at the ground , so enuy , or iust cause , or misconceit , in princes courts , continually doe waite , that he that is this day magnifico to morrow may goe by ●●eronimo the spoakes that now are highest in the wheeles , are in a moment lowest by the heeles . haman was proud , past reasons bounds or scope , and his vainglory ended in a rope , and his ten sounes , in duty to obay their father , followed him the selfe same way . those men that harbour pride within their brest , doe seldome end their daies in peace and rest . but if they doe , disgrace and shame withall , are the chiefe waiters on their funerall . where honor is with noble vertue mix'd , it like a rocke stands permanent and fix'd , the snares of enuy , or the traps of hate could neuer , nor shall euer hurt that state : like adamant it doth beat backe the battry , of spitefull malice , and deceiuing flattry , for it with pride can neuer be infected , but humbly is supernally protected , such with their kings shall euer be belou'd , and like to fixed starres , stand fast , vnmou'd . those that are proud of beauty , let them know , their pride is but a fickle , fading showe . a smoake , a bubble , a time-tosted toy , a luna like , sraile , euer changing ioy . for as a tide of flood , slow'd to the height , do●h ( in a moment ) fall to ebbing straight : so beauty , when it is most faire and fine , ( like new pluck'd flowers ) doth presently decline . that man or womans vertue doth excell , if with their beauty chastity doth dwell : but pride of beauty is a marke most sure , that th'owners of it , vse it to procure the paphian pastime , and the cyprian game , the sports of venus , and the acts of shame , to breede the heat of cupids lustfull flame . oft beauty hath faire chastity displac'd , but chastity , hath beauty euer grac'd . for 't is a maxime , those haue euer bin , that are most faire without , most fowle within . too oft hath beauty , by disloyalty , branded it selfe with lasting infamy , that one fraile creature , ( nobly will descended ) ( proud of her fairenes ) fowly hath offended , and on her honse and kindred , laid a blot , that the dishonor ne're will be forgot . but a faire feature vertuously : nclin'd , a beauteous outside , and a pious mind , such are gods images epitomies , and cabinets of heanens blest treasuries : and therefore be thy feature , faire or foule , let inward vertues beautifie the soule . pride of our strength , shewes weaknesse in our wit , because the chollicke , or an ague fit , the tooth-ach , or the pricking of a pin , oft lets the strength out , and the weaknesse in . the tribe of dans great glory , * sampsons strength by a weake woman was orethrowne at length . and sure there 's many do themselues much wrong in being proud because they are made strong , for a great number liuing now there are , can wrastle , throw the sledge , or pitch the barre , that on their backs foure hūdred waight can bear and horse shooes ( with their fifts ) in sunder teare , yet neuer vse their strength in any thing , to serue their god , their country , or their king. but with outragious acts their liues pursue , as if god gaue them strength but as their due , as though they like the gyants could remoue , and hurle great mountaines at the head of ioue , or like gargantua , or polipheme , or gogmagog , their boystrous fancies dreame , that they more wonders by thier strength can do , then hercules could e're attaine vnto . let those goliahs , that in strength take pride , know that the lord of hostes doth them deride , and what they are ( that proudly brag and swell of strength ) let any man but note them well , if hurt or sicknesse make their strength decay , a man shall neuer see such cowes as they . be'ng strong , their minds on god they neuer set ; in weaknesse , instly he doth them forget : strength , thus like headstrong lades they do abuse it , for want of reasons bridle how to vse it . pride of our children's vaine ; our proper stem must either dye from vs , or we from them . if our examples of the life we liue inrich them not more then the gifts we giue , if ( disobedient ) they despise mstruction , and will peruersly runne into destruction ; much better had it bin , we had not bin begetters of such imps of shame and sinne . children no duty to such parents owe , who suffer vice their youth to ouergrow , neglect to teach thy sonne in younger yeeres , he shall reiect thee in thy hoary haires , the way to make our children vs obay , is that our selues from god runne not astray , such measure to our maker as we mete , t is just , that such , we from our children get . th' apostle paul exhorteth more and lesse , to be all children in̄ maliciousnes : that is to say , as children harmeles be , so we should from maliciousnes be free . thus pride of birth , apparell , wealth , strength , state , and pride of humane wisedome god doth hate : of knowledge , learning , beauty , children and the pride of princes fauour cannot stand . and pride in any thing shall euermore , be bar'd and shut from heau'ns eternall doore , for whosoeuer will beleeve and looke , shall find examples in the sacred booke : that god hath euer'gainst the proud withstood , and that a proud heart neuer came to good . he saith pride is* destruction , and agen that pride is* hatefull before god and men : how prides beginning is from god to fall , and of all sinne is the* originall . who taketh hold on pride , in great affliction shall be o'rethrowne , fild with gods malediction . pride was not made for man , man hath no part in pride , for god a abhorreth a proud heart , and ' t is decreed by the almighties doome , that pride vnto a fearefull fall shall come . a person that is proud , ne're pleas'd god yet : for how can they please him whom they forget ? yet as before i said , againe i le say , that pride to such a height is growne this day : that many a thousand thousand familie , wer 't not for pride would begge , or starue and dy . and the most part of them are men of might , who in prides quarrel will both speake and fight : i therefore haue no hope to put her downe , but satyre-like , to tell her of her owne . there is another pride which i must touch , it is so bad , so base , so too too much : b which is , if any mans good fortune be , to rise to honorable dignitie , or through infirmity , or wilfulnes , men fall vnhappily into distresse . that libellers doe spirt their wits like froth , to raile at honor , and dishonor both . these mungrell whelpes are euer snarling still , hating mens goodnesse , glorying in their ill , like bloud-hound curs they daily hunt and sent , and rime and iigge on others detriment : supposing it a very vertuous thing , to be an arrant knaue in libelling . forsooth these screech-owles would be cal'd the wits , whose flashes flye abroad by girds and fits : who doe their mangy muses magnifie : making their sport of mens calamity , but yet for all their hatefull hellish mirth , they are the vilest cowards on the earth : for there 's not one that doth a libell frame , dares for his eares subscribe to it his name . t is a base bruitish pride to take a pen , and libell on the miseries of men ; for why all men are mortall , weake and fraile , and all , from what they should be fall and faile . and therefore men should in these slip'ry times bewaile mens miseries , and hate their crimes : let him that stands take heed he doth not fall , and not reioyce in mens mishaps at all . it is too much for libellers to meddle , to make their muse a hangman or a beadle : at mens misfortunes to deride and iest , to adde distresse to those that are distrest . as i doe hold mens vices to be vile , so at their miseries i le neuer smile , and in a word ( lest tediousnesse offend ) alibeller's a knaue , and there 's an end . thus hauing of prides various formes related and how of god , and good men it is hated : i thinke it fit some lines in praise to write , of vertues which to pride are opposite . for vice with shew of vertue blindes the eye , and vertue makes vice knowne apparantly . when falsehood is examin'd and compar'd with truth , it makes truth haue the more regard . the crow seemes blackest when the swan stands near and goodnes makes the ill most bad appear : so vertues that are contrary to vices , make them contemptible , and base in prices : humility , if it be well embrac'd , it makes disdainfull pride , disdain'd , disgrac'd : humility is a most heauenly gift , the stayre that doth ( to glory ) men vp lift . none but the meeke and lowly humbled spirit shall true eternall happinesse inherit : those that are humble honour * god alwaies , and onely those will he to honor raise . if thou bee'st great in state , giue thankes therefore and humble still thy selfe , so much the more . he that is humble , loues his christian brother , and thinkes himselfe * inferiour to all other ; those that are meeke the lord shall euer guide , and * teach them in his wayes still to abide . for though the lord be high , he hath respect vnto the * lowly , whom he will protect . humility , and lowlinesse goes on , still before honour , ( as saith solomon ) he that is humble heere and free from strife , shall for * reward haue glory , wealth , and life . he that himselfe doth humble , certainly , our sauiour saith shall be * exalted high . he that with christ wil weare a glorious crown must cast himselfe , ( as christ did ) humbly down and like to the rebounding of a ball , the way to rise , must first be , low to fall . for god the father will accept of none , that put not on the meeknes of his sonne : if proudly thou doe lift thy selfe on high , god and his blessings , from thee , still will fly : but if thou humble , meeke , and lowly be , god and his blessings will come downe to thee . ●f thou wouldst trauell vnto heau'n , then know , ●umility's the way that thou must goe . ●f in presumptuous pathes of pride , thou tread , t is the right wrong way that to hell doth lead . ●now that thy birth , attire , strength , beauty , place , ●re giu'n vnto thee by gods speciall grace : ●now that thy wisdome , learning , and thy wealth , thy life , thy princes fauour , beauty , health , ●nd whatsoeuer thou canst goodnes call , ●as by gods bounty giu'n vnto thee all . ●nd know that of thine owne thou dost possesse , ●othing but sinne , and wofull wretchednes , christians pride should onely be in this , when he can say that god his father is . when grace and mercy , ( well applide ) affoord , ●o make him brother vnto christ his lord. when he vnto the holy ghost can say , ●hou art my schoolemaster , whom i 'le obay ; when he can call the saints his fellowes , and ●●y to the angells , for my guard you stand , this is a lawdable , and christian pride , 〈◊〉 know christ , and to know him crucifi'd . this is that meeke ambition , low aspiring , which all men should be earnest in desiring : thus to be proudly humble , is the thing , which will vs to the state of glory bring . but yet beware ; pride hypocriticall , puts not humilities cloake on at all : a lofty minde , with lowly cap and knee , is humble pride , and meeke hypocrisie . ambitious mindes , with adulating lookes , like courteous crowne-aspiring* bullinbrookes ; as a great ship ill suited with small saile , as iudas meant all mischeife , cride all haibe , like the humility of absolon : this shadowed pride , much danger waites vpon these are the counterfeite ( god faue yee sirs ) that haue their flattries in particulars , that courteously can hide their proud intents , vnder varieties of complements . these vipers bend the knee , and kisse the hand , and sweare , ( sweet sir ) i am at your command . and proudly make humility a screw , to wring themselues into opinions view . this pride is hatefull , dangerous , and vile , and shall it selfe ( at last ) it selfe beguile . thus pride is deadly sinne , & sinne brings shame , which heere i leaue to hell , from whence it came finis . notes, typically marginal, from the original text notes for div a13500-e1560 if any man fetch his slory higher , let him take my booke for nought . in perfect holinesse and righ●eousnesse . 〈◊〉 ●say 14. 4. daniel 4. daniel 5. the medes and persians . acts 12. ●osephus ●●b . 19. ●●p . 7. acts 8. plutarch ●n the life ●f alexander . ●e was ●pysned at babylon . 1. cor. 4. * a tayler is but a man ; therefore it is idolatry to worship his workmanship * the ●old of ●lood that ●he iewes ●ought with the ●hirty pei●es of sil●er , which ●udas ●rought ●acke a●aine after ●e betray●d christ , mat. 27. 7. acts 1. 19. * a milstone is a poereles lewell . * two inuectiue pamphlets against the monstrous and shapelesse disguises of men and women . * female souldiors . against pride of worldly wisdome . 1. cor. 2. 7. against pride of humane knowledge * ioh. 17. 3 : * luke 1. 73 against pride of riches . * luk. 2 against pride of learnin against bing proud of princ fauours . comparison . 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 ●udges ●19 . against pride of our hauir children . toby 4. eccle. 10. a prouerbs 16. pro. 29. eccle. 29. matt. 23. luke 14. 18 luke 1. ludeth 9. b against libellers . most of these libellers haue an itching veine of riming , which with much scratching maks scuruy lines & so from itch to seratch , srō scratch to scuruy , & from scuruy to seabbed they proceed in time , with their botching , to be termed ( by knaues and fooles ) scald poets . the praise of humility * eccle. 19. * phil. 2. 3. * psal ; 25. 9 * ps. 138. 6. * prou. 22. 4. * mat. 23. 12. a pride which is fit for all estates . king henry the 4. logoi eukairoi, essayes and observations theologicall & morall. wherein many of the humours and diseases of the age are discovered, and characteriz'd: divers cautions and directions præscribed for the avoidance of their infection, and the promotion of their cure. together with some meditations & prayers adjoyn'd, serving to the same purpose. / by a student in theologie. master, william, 1627-1684. this text is an enriched version of the tcp digital transcription a88914 of text r208626 in the english short title catalog (thomason e1496_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 103 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88914 wing m1060a thomason e1496_1 estc r208626 99867559 99867559 119875 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. a88914) transcribed from: (early english books online ; image set 119875) images scanned from microfilm: (thomason tracts ; 192:e1496[1]) logoi eukairoi, essayes and observations theologicall & morall. wherein many of the humours and diseases of the age are discovered, and characteriz'd: divers cautions and directions præscribed for the avoidance of their infection, and the promotion of their cure. together with some meditations & prayers adjoyn'd, serving to the same purpose. / by a student in theologie. master, william, 1627-1684. [16], 107, [5] p. printed by r.w. for r. davis in oxon., london, : 1654. first 2 words of title in greek characters. attributed to master by wing and nuc pre-1956 imprints. annotation on thomason copy: "decemb. ye first". reproduction of the original in the british library. eng christian life -early works to 1800. pride and vanity -early works to 1800. humility -early works to 1800. a88914 r208626 (thomason e1496_1). civilwar no logoi eukairoi, essayes and observations theologicall & morall.: wherein many of the humours and diseases of the age are discovered, and ch master, william 1654 17571 55 50 0 0 0 0 60 d the rate of 60 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 robyn anspach sampled and proofread 2007-06 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , essayes and observations theologicall & morall . wherein many of the humours and diseases of the age are discovered , and characteriz'd : divers cautions and directions praescribed for the avoidance of their infection , and the promotion of their cure . together with some meditations & prayers adjoyn'd , serving to the same purpose . by a student in theologie . job . 32. v. 7 , 8 , 10. i said ; dayes should speake , and multitude of yeares should teach wisedome . but there is a spirit in man , and the inspiration of the almighty giveth understanding . — i also will shew mine opinion . london , printed by r. w. for r. davis in oxon. 1654. to the lively patternes of reall christianity his honoured parents . i have great cause to feare the liquor i have expressed from these unripe grapes may disrelish in your experienced , and judicious palates : and that what i now designe as an humble testimony of my duty and observance , i may my selfe ere long condemn to the flames as a libell and indignity to the relation i am honoured with from you . yet having thus adventured the usage of the world ( which certainly is grown in all respects more peevish , & ill-natur'd of late then formerly ) i knew not how to scruple my approach to your gates , whither ( if to any place ) proscribed candor and humanity has retired . were i to limne out the exact pourtraicture of that charity , christian prudence , and moderation ( to which i chiefely purpos'd to do homage in these sheetes ) i should place no other archetype before my eyes but your selves . but i shall pray for an apelles for that piece : in the meāe time may it please you to illustrate these obscure shaddowes with your gratious radiation , and acceptance . your ▪ to the indifferent reader . i hold it very unnecessary to make an apology for coming forth in print : if the book do not that for the author , 't is past the power of his epistle . neither have i altogether so much charity beyond discretion as to believe the utmost of all excuses writers make for them selves , and thinke i have some cause to suspect , that what some say [ their widdow 's mite is not to be contemned , that a desire to doe good according to that little a man has ought favourably to be accepted , that they durst not hide their single talent , though they acknowledge how small that is , and the like ] may have more of form in them then of trueth divers times ; & that if these modest mejosies were converted into the plain sense of their secret thoughts , they would salute the readers eare in another style , i shall not therefore provoke my reader to passe the same sentence on me , which i have on others , but shall freely acknowledge that a cacoethes scribendi had some mixture with my more justifiable inducements to this work ; which if thou desirest furthar to be satisfied in , take this account . having often in the diversion of my studies ( for i must tell thee they are much of another nature ) occasionally glanced upon some such considerations , & a long time as lightly passed from them , i began at length to question whether i were not injurious to my genius , or rather a superiour benevolence to bury such thoughts in their conception ? musing a while hereon , i found at length that what was so easily represented was not as easily recalled , and that i had cause to suspect that possibly whilst i laboured with more intention to gather grapes of thornes , i might loose figges ready to drop into my mouth . hereupon i used more providence for the future , and as i had such a thought suggested , i presently committed it to paper . at length upon a review i conceited them such ( for i will not conceale this weaknesse from thee ) as might perhaps not without some profit be sent to the presse , and so i gave them my inprimantur . thus reader thou hadst my designes , and my motives thereunto in their true colours . i confesse i had rather be accounted a foole , than an hypocrite , and yet rather be accounted a hypocrite , than be one . that i subjoyn'd a caution now and then , was because i feared divers in this age to resemble the thornes david mentioned at his last , that cannot be taken with [ bare ] hands but the man that toucheth them must be fenced with iron &c : and if the courteous reader think the like wanting in other places , i desire his charity to believe them understood . and now if i can perceive that these few notions procure any christian the least advantage , as i pray god they may , i shall not be quite disanimated either by the harsh censure from others , which i expect , or the condemnatory sentence of rashnesse & precocity , which i am more sure of from my selfe ; but shall think it a businesse not wholly to be repēted of , that another has been benefitted though by my indiscretion . lastly , if this hope faile me ( yet i hope not ) i have one more in reserve , and that is to be edifyed my selfe by hearing and seeing my book laught at ; which that thou may'st the more freely do ( if thou thinkest it deserves it ) i shall not tell thee my name , but am thy servant . apremunition for the reader . it 's reported that the harvest pythagoras reaped of his long study was nil admirari , a freedome from wonder . i dare not boast of the progresse of mine ; yet according to what i have made , i find the contrary wonders increase . the more i looke into my self , the more i looke abroad , i discover the more thinges that provoke my admiration , and the same things when not strange to me , yet upon further in sight cease not to be wōderfull . and therefore reader i desire thee not to wonder ; if , when thou thinkest not the discoveries new , the exordium of some of my observations be , it seems strange to me , or i wonder . errata . the mistakes of the presses ( for more than one was made use of for expedition sake ) which seem most likely to endanger the sense are here corrected . as for smaller ones , it was thought fit rather to leave them to the readers candor , than discourage him with a whole page of errata's . in the essayes . pag. 17. lin. 5. for all r. at . p. 18. l. 1. for their r. the galatians account . p. 25. l. 3. for lightest r highest . p 30. l. 1 ▪ r. effected . p. 65. l. 1● . r. god grant ▪ p. 58. l. 12. after that r ( as i have heard ) p. 67. l. 21. r. haven ▪ p. 69. l. 24. r. a kempis . p. 106. l : 18. for strange r. stale . in the meditations . advert : for the eyes r ▪ their eyes pag. 3. l. 13. for not them r. n● man . esayes and observations . some few of the vanities and absurdityes in vvriters and readers . i have often wondered what in the world should perswade so many to write bookes : if you say their eyes are not open to discerne their owne weaknesses and the ill successe of others , i wonder the more how they can see to write in the darke . some present us with daintyes at anothers cost : and thinke they shall take much by converting the originall sense into their owne worse words . some think borrowed collections of the terra filius's and prevaricators wit worth printing : and yet , after percolation through their braines , the fresh-man himselfe scarce thinks them worthy his former humme and stampe . some have wit of their owne at will , but can they think they have therefore the readers patience and his peny so too , or that the trifles they adore must exact worship from all men else ? some write to please fools , and let wiser heades passe what sentence they will on their works ; they applaud themselves at home and are acquitted by their peeres : and i would that some who thinke better of what they doe could attest it unto our experience . some thinke to make amends for what they have erred before by a second edition , or the other part of the same : but can they hope when they have frayed the bird far away by the first stone , they shall hit it with the third or the fourth ? some out of modesty conceale their names , and yet they leave markes enough in their bookes to be descryed : or if they doe not , they hope the difficult discovery may advance their reputation . some fancie they shall have much credit for a greeke word here and there interposed , but who knoweth how often they consult the book to accent right ? some pitty the readers ignorance , and i would they did not more betray their owne ? how sollicitous are many of the readers profit , and when they come to a speciall sentence they digit it streight , and that must make amends for the tedium of the former page ▪ whereas , in a booke that deserves printing , there is scarce a categorematicall word , but as well deserves a marke . some are at their journeyes end soone , and when they lye at the lowest staire of invention , they thinke it impossible to ascend higher . some write out of serious designes , and yet i wish they did not administer occasion to others of an other temper . some tell us a sad story ; how much the age is injured by the losse of some of their works : and yet how little do they help us to believe it by what they have saved ? ▪ some fancy they inrich the age with choice secrets : and yet see as farre into a milstone , as into their own hearts . some thinke they can never , benefit us enough : but , meethinks , since st iohn wrote so short a history of what he might have filled the world with books , they might contract themselves to a lesser bulke . some labour after moderation betwene parties : and yet i wonder they then put so much viniger in their inke ? or can others thinke to reforme the vices of the age by laughing as them only , and so committing a greater themselves ? however there are some that endeavour to doe that little good they can , and when that is joyned with humility and discretion , i hugely accept it : & a few there are able to do much , and oh that the world would suffer them ! the reader also has his vanities , too many to be noted in this hast . some sterile braines envy others men discoveries , & if they meete with a thought published which they lock'd up as the jewel of their owne invention , they presently in a lamentable tone cry out , they are robd , they are robd ! & yet they weare so hard a pavement on their brains , that , t is not easy to think how any thing could be pick'd thence . some like alexander in his youth , are ill at ease that so much is acted before they come on the stage , and feare there will be no part left for them , and yet , it would puzzle a diviner too choose out any one for which they are fit . some fall into iulius caesars passion , that anothey man riseth to high fame at their yeares : but do they thinke the ballcourts , the tavernes , or worse places the ready way to doe wonders in print ? some let writing books alone , and read to benefit themselves : but do they hope to be nourished with the bare sight or tast of their meat ? some are so taken with an authour that they loose themselves , and are ready at every close to exclaime {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; he must be more then man that thus speaketh , and yet the person it may be has wormes ( good store ) in his brains , and my thinks it should discourage their idolatry , that those who see so overmuch in others are reputed to have very little in themselves . some plaine hearts light on a profitable treatise , like it well , and could be edified by it , but that it is not nam'd a sermon : or it may be they say ; t is pitty there were not more scripture in it , when t is but too oft there to be quoted . some have their eyes turn'd yellow at the sight of thinges , so much above their heavy heads : and yet their tongues are nimble enough , to say ; such pregnant parts are often void of grace . lastly some few read books without uncharitable reflections on the authour , and are glad to be profited though they know not by whom : god increase their number . caution . the ingenius reader is desir'd to distinguish between authors , and believe , i mean no disparagement to such as are above my reach . impossible be it for any to think , i would seem to be without vanityes my selfe : i se a world within me , and should be glad any would discover more ; and i assure him amongst other writers , and readers , i have not spared my selfe . nay i shall confesse to thee that i have been so farre gone in one , that i have been forced to my prayers ; that i might count all things dung and drosse in comparison of christ and his scriptures . and i petition my more serious reader he will not think i induldge a light satyricall veine , in that this subject hath carryed mee so far in these unstudied thoughts . i shall indeavour to make him amends in what followeth . concerning forcible impressions . as there is a supernaturall illumination whereby a child of god perceives the things which others see , but perceive not : and a spirituall opening of the heart cordially to imbrace the things , which float onely in the surface of other mens brains , or but undulate their affections at best : so also are there different impressions of an inferiour nature , which the same trueth maketh on diverse subjects , yea and many times on the same subject , at diverse seasons . there may be such a conspiracy of circumstances ( some times discernible sometimes not ) so disposing a man , that at one time such an observation , or such a discourse may be as gratefull to him as the coole waters of the well of bethlehem were to david : which at another time the same man can relish no more , then job did the white of an egge . the words of the wise ( i know solomon saith ) are like goads and nailes fastened by the masters of the assemblies : and yet these pierce deeper when they meete with an object so softened for impression : & 't is not the least part of their wisdome to make a good guesse thereat . i am confident the masters of our assemblies might finde it profitable enough more to study this art : & yet i am not ignorant that solomons character concerning a word spoken in season is often in their mouthes , though sometimes they therewith usher in a discourse , which hath little imaginable in it to make it seeme in season , but that good things are never out . i have often thought i have heard a sermon , in but one text opportunely applyed : and have had my head not once more instructed , and my affections more moved by one short sentence , or a close reproofe ; than i can many times perceive by a whole doctrine , reasons and use . i doubt not but men meane well , and i know god chooseth the foolish things of the world to confound the wise : yet this hindereth me not , but that i should wish them the best instructed that may be , who thinke themselves fitt to teach , and i tremble ( as much as any i hope ) to have the weakest of gods messingers lightly regarded . of naturall weaknesses . it is a strange thing to observe what force and pertinacity there is in some naturall weaknesses and a stranger yet that so many men so little heed it , but presume so largly on themselves . to speake my owne experience , i have often taken notice of a particular infirmity in my selfe ( which is not necessary for the reader to be named ) have condemned it as a folly worth laughing at in others , and unworthy the esteeme my friends charity have conferred on my selfe , which i haue often suffered by , which i have reproved in the very acting , and hated afterwards : and yet againe and againe fall into it ( notwithstanding all my discourses , reasonings , resolvings , and experimentall smart for it ) as if there were witch-craft in that proverbe . naturam expellas furcâ , licet usqut recurret . my soule ! this case is beside religion : yet i doubt if thou look narrowly into thy selfe , thou mightest find it many parallels of that concernment . let this admonish thee that it is not in man that walketh to direct his way , but in him , from whom are the very preparations of the heart . concerning the sympathy of soules . there is a strange hermony between some soules : & though all true christians are ty'd together by a mysticall union , yet some of these do more sympathize betweene themselves then do others . i have more then once met with an authour , that hath so happily expressed his owne thoughts ( and in some part mine too ) in points of charity , or humility , or holy jealousy over a mans owne spirit , that , me thought , he uttered his soule to me , and unbowelled the very heart of an experienced awefull christian . i have seemed exactly to know the man , though i never saw his face : and have beene ready to leave my body behind to search him out , to have purer communication with his spirit , and to mingle together our soules . my owne heart is so deceitfull , that i dare not be overbold in making too confident conclusions upon my selfe : much lesse dare i hold it ( any whit ) impossible i might frame a wrong jdea of another . yet i have met with some men that have so fully and experimentally expressed to me the power of godlynesse in them ; that i have beene ready to say as inspired paul did of his fruits of the lord : that i knew their election ; and conclude without any reserve of hesitation , that this is the true grace of god wherein they stand . verily i perswade my selfe i lie open to no danger ( of that nature ) more then of being led into an errour , or inconvenience by the authotity of a person that hath so gained such an interest in me . and therefore because god only is wise , and deceives not , nor can be deceived , but every man a lyer ; i shall ever make the italian proverbe my prayer ; a chi mi fide mi guarda dio farre more open to danger do they lye , who beleive such cannot erre whose persons ( it may be for some advantage ) they have in admiration : and therefore credit the gospell , because in their mouthes . but questionlesse , if the wise virgins had no oyle to spare for others lamps , in the next world , they must sit in utter darknesse , who in this borrow all their light from fooles . concerning ill will undeserved . t was not jerimies hard condition only , no nor that moderne german divines , to make that bitter expostulation ; woe is wee my mother that thou hast borne mee a man of strife , and a man of contention to the whole earth ! i have neither lent on usury , neither have men lent on usury to me , and yet every one of them doth curse me . there are those in every age that might claime a share in that complaint , but how many in this ? diverse with that prophet are far from desiring or rejoicing all the evill day ( god he knoweth it ) and yet every man thinks they bode and meane them ill . many compare them to ishmael , whose hand was against every man , and they receive ishmaels portion from others ; every mans hand and tongue is against them : and though they are for peace ( none more ) yet when they speake thereof to others ( who agree well enough among themselves ) they make themselves ready for contention : so that to the outward eye the fault seemeth next those from whom it is farthest . that couragious apostle was somewhat disheartned , ( or greived at least ) that the more be loved his corinthians the lesse he was beloved : and that ( in their accompt ) he was become their enemie for telling them the truth . an ingenuous soule hateth no imputation more , than that of being a timon ( and good reason too , there is none but a devill further from a christian : ) what an affliction and wound must it needs be to the very heart of meeke christians , to lie undeservedly under this censure ; to have their good meanings ill interpreted , and their very indeavours to explaine themselves , misconstrued or not believed ? how many are counted busy pragmaitcks in the world , that meddle with no mans affairs , but when they thinke conscience and charity obliegeth them , and then but fearefully too ? howbeit if a small indiscretion or mistake be committed , ( from the which the highest saints are not wholly priviledged ) oh into what foule names are they aggravated ! and one such errour committed must stoppe their mouths for the future , although from speaking truth , and now such attempts lie under double prejudice . however , the case is not yet at the saddest ▪ if this measure be measured to them from such as are friends to none who are enemies to their sinnes : but if those that seeme better christians expresse somewhat of this nature towards them , if to them their breath be offensive , and such as should be their familiars draw away , or stand aloofe off them , allthough they intreate them with the words of a guilelesse mouth ; oh into what bitter complaints like those wee read of job and heman , must they necessarily breake out ? & yet i am confident ▪ god out of gracious designe suffers many of his deare children to be exercised by this temptation ; under which certainly they would sink , did not god support them by a strong hand . vncharitable mistakes . there is one mistake rife amongst christians , the mother of many inconveniences and much uncharitablenesse , and that is , mens passing a judgment upon others according to what they have experimented in themselves , or at least believe so . how many busy braines , as if they we●● {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , take upon them to read the secrets of others hearts , and frame unto themselves such and such idea's of other mens tempers , spirits , designs , and commonly take the coppy from themselves ( though they perceive it not , ) and then every thin colour serveth them for a demonstration ? what rashnesse is it in some men to require of others an exact accompt of the time and other circumstances of their conversion , a legible history of the conflicts and agonies of their soules , and ( what is hardest of all ) a positive determination how the case stands with thē now in particulars , & all this to be done , according to the standard of what they have felt or fancied in themselves ? whereas many a true israelite may wander out his whole life in the wildernesse ; and a moses himselfe not have a full sight of canaan till his last minute . bu alasse ; how grosely doe such men forget what they so often read , that the heart only knowes its owne heavinesse , and a stranger cannot [ fully ] partake of his joy , that the spirit , like the winde , bloweth when , and where , and how it listeth , that grace is compared by truth it selfe to seeds and plants which spring and grow a man seeth not , knowth not how ? there are some christians that have run through such a maze in their lives , that they cannot track their owne steps : some have their evidences so blurred , and interlined , that their owne eyes will not serve many times to read them . too many , like hagar , see not the wels of consolation before them , and some meete with such riddles in their souls , or such misteryes in the method of gods dealing with them ; that the next world only can resolve and interpret them ▪ and 't would be a hard sentence to conclude all such unsanctified persons , that cannot assure themselves ( much less others ) that they are not such . this error is then most dangerous when it swayeth the pulpit , and is oftner there i feare then taken notice of . 't is the duty of such as speake from that place ( i doubt not ) to exhort us to examine and try our selves whether wee be in the faith , to give all diligence to make our calling and election sure . it is their duty too , to take care they grieve not a weake brother for whom christ dyed , or drive a stray sheepe further from the fold . there are criterions ( i question not ) which discriminate betweene the sheep , & the goates , yet it is not impossible for any but the chiefe shepheard to faile sometimes in the application . the vaine mans self-miracle there are some men whose braines are filled with a very little , and yet think all mens else with much lesse . how difficultly are they perswaded to believe , that those who know more know so much as themselves , and if they are overcome by some conviction irresistible , yet will they create some choice fantasticall circumstances or other , whereby their knowledge of the same things must out-value other mens . if by chance they light upon a good thought or observation ( which though new to them , is yet common and familiar to wiser heads ) strait wayes with pythagoras they cry {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and can hardly forbeare sacrificing hacatombs to their good starres . t hey thinke they are borne to oblige the whole world by their great parts : and they account it the lightest sin to be parsimonious of them . the deepe commiseration they have of the mistakes , and follyes , and ignorances of the age makes them alwaies eager to fly up to the theater ; and if some small occasion be presented more justifiable then usuall , they are like el●hu in iob ; behold they are full of matter , and their spirit within them constraines them : their belly is as wine which has no vent , and if they should now hold their peace , they should burst like new bottels ; and yet by the leave of their rare gifts , many of those , they so take upon them to instruct , may reply as iob did to his other freinds ; sure [ as ye take your selves ] yee are the men , and wisdome must dye with you . but we have understanding as well as you , we are not inferiour to you : yea who know not such things as these ? how forcible are are right words : but what dorh your arguing reprove ? but should an angel tell them this story , they would scarce be drawne to credit him ; but thinke still their meanest thoughts deserve golden characters , though their fancy at the highest scarce exceeds the tract of obvious discourse . god forbid this humour should carry any man up into the pulpit . towards that sacred function ( which above all other i honour and reverence , and for which i wish my selfe once competently sufficient ) i cannot thinke i can use candor enough . far be from me an uncharitable suspition towards persons engaged in that employment , which is so deeply interessed in humility and selfe denyall , which has already so little encouragement in the world , and is like to have lesse . i dare not , like miriam , speak , nay nor think against a servant of the lord , be he but a doore keeper , as well as a moses or an aaron . experience tels me the strongest brains have not alwaies done god and his church the best service : and this i shall thinke a warrant for some of lesse abilities . yea , if the case neede , i shall strive to suppose many other pious incitements in those , in whom i cannot discover , nor scarce imagine them . yet i cannot deny , but some ( and the more is the pitty , if many ) mingle such rash confidence with their unexperienc'd ignorance in that dreadfull place , that it would puzzle a charity , which is not blind & deafe too , to excuse them from this vanity , or frame a better apology for them . caution . least a reader may think the former part of the proceeding essay my owne charecter ( which if he does , god forgive him . i do ) let him know , that i publish not these observations for such as have taken notice of them already , and farre better then myselfe , ( which i beleive are multitudes ) but for those that as yet have not , withall i should be glad that those whom i cannot suppose ignorant of them , would in their practise more demonstrate it . for my owne part , i have been in the two extreames ( of which quintilian knew not whether most to blame ) one while not any thing i did , but liked me highly ( yet owning what ever i had for gods free gui●s ) and afterward not any thing i did but was quite as farre from it , yet then too , not calling god illiberall . and if at the present i am not in the mean , yet i hope i am coming neere it . i shall tell thee further ( if thou wilt believe i doe it without any indirect designe ) that there is nothing for which i have wrastled with god more ( ●nd that with prayers and teares ) then for lowly and charitable spirit : and i have a good hope that for the intercession of his son , he has not shut out my prayer . difference of parts . i have often observed ( but seldome without wonder ) the diversity of mens parts : though lam not thereby induced with a french authour to conclude the difference greater between some men and others ▪ then betweene some men and bruits . it has beene oft observed how that some men in the diversion of their studies have affected with ease , what would have been too great a task for an age of some plodding students serious thoughts . but this puzzleth me most . that among young men i perceive those allotted best parts , who either least value them , or least mind their reall improvement . that a merry boon blade ( that passionately affects the tavern , or companions , or his dog , or horse , or something worse , and that so much beyond the cloysters and books which he accounts ▪ himselfe so unluckily allyed to ) shall yet passe with generall esteeme , and come off ( in any business ) with applause ; whilst the close student sits neglected in his cell , or comes abroad , & is smiled at ; men wondring what infection he has got from his cobwebs , and dust , and he himselfe too often bewailing his deare pennyworthes , and sometimes in the poets phrase interrogating himselfe , whether it deserve so much paines , and watching only . pallere & toto vinum nescire decembri ? 't is said ( for a miracle ) of the gatherers of manna , that he that had gathered much had nothing over , and he that had gathered little had no lack : but it seemes an absurdity here that the industrious gatherer should want , and the truant have to spare . i am not so nigh atheist as to allow . fortune a hand in this uneven distribution , but therein discerne a finger of providence which rules all . it may be god will have the edge of ambition taken off first , and that requireth yeares . it may be he will have a man at a losse to himselfe in his parts , that so he may the more readily acknowledge all he has gods gift , and consequently with lesse temptation to pride , or selfe seeking imploy all in gods service , many other gracious intentions god may have towards these backward persons , whereas on the contrary the former person parts perish commonly in the using , yea and many times too before that . ' its no common thing to see the same party in reputation both in his youth , and in his full age : and because they come to same to soon , they keepe not in it long . the lavish praises men bestow upon their juvenile attainments makes them thinke they are come to their nil ultra then , and therefore ( labouring onely for themselves , and thinking vaine breath reward enough ) for want of going forward , they go back . thus what at the horizon promis'd a glorious noone-day sunne suddenly vanisheth into a snuffe . i should prophesie that industrious soule , who with aquinas a long time beareth the nick-name of bos mutus the dumbe oxe , most likely atlength ( as great albertus said of him ) to fill the whole world with his lowings . the common-wealth meere vvits . there is a commonwealth of men , in their owne eyes , the most of all other refined from the vulgar , and their interest of greater concernment then all else ▪ and yet of all others , if wanting would be least missed . they are not only like aesops flies , in that buzzing about the wheels of all affaires they fancy to themselves what a dust they raise : but like his b●etle too , which made iupiter let fall the eagles egges out of his lappe . they boast between themselves great security , and cry with nero ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yea while they live ; they feare nought : and yet their basis rests on things more uncertaine and fleeting than the aire and that is but chimara's and fancies . to be serious with them a little , i feare none are more hardly perswaded to be christians : for pride , vaine glory ; and contempt of others ( those stiffe opposites to humbling grace ) though i dare not affirme them strict proprieties to that society , yet i wish they did not appeare accidents allmost inseperable . besides , how farre is he from cure that hath not one eye open to see his disease , and will as soon almost deny his creed as believe those that can discerne better ? give them a serious exhortation or reproofe , they returne you backe againe , in a scoffe , the salutation of grave and wise . and if you labour to answer them according to their foolishnesse , you must expect but worse language 't is the first rudiment of that profession , never to acknowledg a fault : and they would have it their priviledge , that none should dare tell them of any . howbeit if any man be se bold , it would be a sin impardonable by the company , to let him scape unpunish'd ; nay , i warrant you , if words could wound , the man should bleed to death . being such untractable subjects i leave them to god who is best able to deale with them ▪ of vanity in society and discourse . i have wondered much at some mens choise of their company ( and the same christians , and as they think , good ones too . ) how many of them are unequally yoaked together ( in respect of elected society ) with ( i say not infidells , yet ) unbelievers in a true sense ? to omit the assembly of scoffers , to whō with david i would not have my soule joyned ; i cannot choose my companions and friends , as do some ( who yet thinke not themselves of that tribe : ) nor can i thinke any man unworthy my acquaintance , because hee wants wit ; nay rather i feare some that have it , & that not out of any incapacity of being pleased with their society , but out of an experience of not being profited . i value much acutenesse in discourse , but i would not have my meat seasoned with poysoned salt : and when things are admirable for the substance , i cannot deride them for their dresse . neither can i discerne any thing i dare laugh at in such a saying as this ; one graine of grace is more worth then a pound of wit . i know , some men feare it would bee a disparagement to their parts , to converse with one of weaker than themselves : but ( come what will of it ) i hold it my duty , when opportunity presents mee with one such , and i do it with delight . i can thanke god , who hath made me differ from another , without any arrogant insultation over him : and doe not tell him , i pitty his ignorance , but earnestly indeavour to redresse it . i can receive his discourse without exploding the weaknesse of i● ▪ and am not provoked to upbraid him , if he apapprehend not mine ; yea rather , correct the error my selfe , and fit my future speech to his capacity but , alas ! how much beside their purpose ( and , i would that were all ) are most christians whole society and discourse ? i shall not here mention correptions , advices , private exhortations and incouragements ( those maine businesses of society ) to all which christians are as much oblieged , as they doe neglect them : how many seeme to thinke all rationality to consist in risibility , and the imployment of their time to apprehend or make matter whereon to exercise that faculty ? how many hope for high esteeme by setting at nought a weak brother ; or , it may bee , by making him appeare so , who is stronger than themselves ? i tremble to thinke how some can talke to the griefe of those , whom god hath wounded : and many who doe not so themselves , yet without scruple give their assent , and sometimes their applause too , to those that doe . i reduce my thoughts from this sad subject : only i am confident , if solomon himselfe ( who so much commended cheerfulnesse ) were now on earth , and st paul ( who bade us alwaies rejoyce ) what men now adayes delight in as facetious discourse , they would with joynt votes condemne for mad , if not devilish mirth . caution . least my reader should thinke some things in this too arrogant for me to spake of my selfe : i shall not oblige him to believe that i am every whit as i there described , but that i passionately desire it . i begge of his charity also to apply this caution to what other expression else where in my booke , hee may thinke needs it . of frugality . i have often wondered at the difference of our dayes from the discriptions of the former ; and in nothing more than in the poynts of frugality . to passe over those white ages , when the wealthy patriarches disdained not the offices of husbandmen , & of sheepherds when great men imployed their children , yea their daughters , that soft sex , in such services in the moderne age ( that about christs time i mean ) frugality was never accoūted a crime . cicero in his defence of dejotarus , king , maintaind it a vertue proper for a prince . the sumptuary laws , the apothegms , the patterns and presidents thereof famously known , and too many to be repeated , speak sufficiently in it's behalfe . christianity certainly has not cashiered it it's esteem : nay rather on many good grounds and arguments has advanc'd it ( far above a semy-vertue ) into the roll of vertues and duties obliging the coscience it selfe ; and questionlesse the best of the primitive christians were not so neglectful of the repute of the gospel , so un-mindefull of the necessities of the saints , as in their opinions , or practice to undervalue it . yet by what experience i have had it , it seems to me now to be as farre banish'd from most places as is justice : nay it has not that thin garment of words allowed it , with honesty , to keep it from being sterved . i have often wondred that such , as professe themselves disciples of iesus , should with less straining bestow pounds upon the rich , upon superfluities , upon impertinent company , ( when commonly the losse of time is equally considerable ) than far smaller summes on the poore members of christ , or whom at least charity obligeth them to hope to be such . but i know not what limits to put to my admiration , that a christian should be worse thought of for such acts of charity , and such living as may maintaine them , than for direct breaches of scripture commands in apparell , in diet , in revelling banquetings and comessations ; as if every prodigall were sure to returne home to his father with him in the gospell , or there were no favour to be expected for such sons as have not rū that riotous course . i know a man that by generall vote was cast for a parsimonious , and a covetous fellow ; yea not a few among the more serious sort thought him much too close handed , and yet the same man as ready as any to spend liberally according to his ability , where the least shadow of reason could make it seem fitting ▪ & by his own conscience so free from that crime that he ranked the contrary in his usuall confessions . certainly , as the world goes now , a man had need have a great measure of self-denyall to bee a good husband as well as a good christian . concerning parsimony of gifts . one would think the obligations christianity layeth on us to edify one another ( yea , & that in such expresse terms , as not a word allowed , but what may some way serve for that use , ephes : 4. ) should have exempted christians from that accusation among the ancients , clausis thesauris incubandi , of niggardly tenacity and concealment of their inquisitions and gifts ▪ and yet wee find some , that may without injustice be taxed for such parsimony : some that sit a brood on their parts , and that till they are addle too . diverse men gather hony only for themselves . they grudge to give away the sweat of their braine : and they had rather have their wealth be buried with them , than make others rich without pains . others thinke whatever is lent to another is alien'd from themselves : and their barren hopes are so farre from promising them an increase , that the count the principall lost . how vaine and absurd are these humours , how much more sordid this penuriousnes than that of the purse ? it is there true , a man cānot retaine what he gives , but must rely on the hopes religion affords him of a remuneration : but here in the very act of liberality the stock increaseth . i know it the humour of vaine men to catch at hints of discourse , and before their opinion be asked , to give you their judgment & dicision of any matter in debate : though perhaps they borrow from another what ever they speak . but yet he is very short sighted that cannot discover a mean betweene this , and the former weaknesse : nor is his judgment better who cannot distinguish between an obligation , to profit others , and an affectation of undue praises unto our selfe . and were the matter put to my choice , i wonld rather undergoe this censure undeserved , than neglect the former duty when an opportunity ingaged ▪ you will say , such men as these reserve their parts for a fit opportunity to expresse them : but doe they suppose none such but the publicke theaters , and whence they may be rewarded with a grande & insanum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? or are their endowments so scanty , that they have nothing to spare for a private charity or civility ? or rather is their mind so vain , that they must sel every thing for generall applause ? if i should yeeld them what they foolishly pretend , that publicke places and imploiments are the proper stage where on to act their parts : yet ▪ t is certaine that these private offices are so far from hindering them therein , that they further them . that glory of christ-coll edge in cambridge , ( than in whom i am perswaded that in no man since primitive times rare gifts were tempered with more moderation and humility ) was wont to professe himselfe beholding to those , who would minister a handsome occasion to him to utter any of his choise notions ; and when others thought themselves great gainers thereby , he accounted himselfe a greater . a well fraught soule is far from the feare of spending it's stock : nay rather he is troubled his wares should lye on his hands : and because publicke opportunities are not presented often enough , he gladly maketh use of the private to keepe his notions from gathering rust ; and the more liberally he spends this way , the more his store increaseth . whereas those illiberall men , who keepe their parts for themselves , and to shew them to the publike , doe but loose their labour , and must be contended with the title of vmbratiles doctores ; and like isocrates , declaime in the shade . concerning the vaine boasting saint-ship . t is to be feared , that many men ( and some such as perswade themselves they have an apostolicall spirit beyond all others ) do yet in their purposes and indeavours quite contradict st pauls temper . that blessed saint was fearfull that his corinthians might thinke over highly of him , and therefore ( as he tells them ) forbore the discovery of many excellencies and priviledges ▪ which he had received of god ; and that , least any man should thinke of him , above what they heard of him , or saw in him . i omit those whose whole aime is like simon magus , to be thought some great ones ; such as take upon them to have cleare knowledge of those misteries the gospell hath drawne a vaile over , and not only vent the cabbinet secrets of gods unrevealed will and unsearchable waies before men , but to god himselfe ( all which are so far from a true gospell spirit ( which necessarily must be an humble , a sober , and a charitable one ) as that they seem to be the very {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} prophecyed of by st peeter , saint jude and others . ) i feare too much of this leaven remaineth undiscerned among those who have the reputation of a more sober sect , should wee otherwise heare so many , if not direct ostentations , yet by circumlocution and necessary consequence ? 't is to be fear'd , some men make a vaine glorying of that which is the greatest obligation to humility ; namely , the free grace of god . let no man therefore say , the persons i meane assume nothing unto themselves , but ascribe all to gods mercy , and so no danger in it , their boasting being in the lord . for i here suspect a great depth of satan ▪ god enable his to fathom it . suppose we should heare a courtier thus speaking ; it is my masters pleasure thus highly to honour & confide in me ; true it is , there is nothing in me that may lay claime to the least of these priviledges bestowed upon me ; if so had been his pleasure he might have made choice of such or such a one of his servants for these imployments , and dignities he has intrusted me in : and yet all the while the man has no sufficient warrant for such his presumptuous conceit , nay contrarily the persons he so much exalts himselfe above , are indeed much more in the princes favour , he has already made more experience of their humility diligence and faithfulnesse , and intends them further honour . would not every man conclude this courtier diseas'd in his brains ? the pharisee in the gospell acknowledged god the author of what he gloried in , and gave him praise for many favours : his fault was that he could not allow the contemn'd publican a share in this priviledge . there are many men take upon themselves to be daniels , persons greatly beloved of god and yet have no better authoritie for their assurance , than that of a presumptuous fancy . many thinke the lord doth nothing almost ( great or small ) but he reveales the secret to them : many perswade themselves that they have heard the words of god and seene the visions of the allmightie ; and yet some of those they looke upon as strangers to god may without miriams guilt replie to them in her words ; hath the lord spoken only to you , hath he not also spoken to us ? a vast difference there is between a mans being a reprobate and a mans vaunting of his being a saint . 't is true i grant we are bound to glory in the lord : yet not beyond the line , of things which god hath not wrought in us , or by us . of pride of parts . i cannot perswade my selfe there is any sin more connaturall , and generall than pride , and of all sorts of pride that of a mans parts there is scarce a foole in the world but conceiteth many particulars in himselfe , wherein he excells other men ; and scarce a wise man in the world but hath some alloy of this folly . the inbred flattery of our selves within us makes us ( according to the proverb ) thinke all our own geese swans and our most deformed issue amiable . hence those rash , and unsuccessefull attempts in writing , and speaking , when men cannot distinguish between the affection of a mother , and a stepdame . quintilian spake solid experience that it was seldome seen that a man should suspect himselfe enough . life and soule cannot keep together in a man out of conceit with himselfe ; unlesse he has a higher principle then morality to sustain him . and yet as unwillingly as men are to appeare weak to themselves , they are far more unwilling to appeare so to others . they know other men judge according to outward appearances , and so they dare not trust them for such favourable indulgences , as they allow themselves . hence those sollicitous arts and studied designes of enhaunsing a mans reputation in publick . those cautelous concealments of defects , which would be lesse seen , if freely laied open : for alas ! how short doe those attempts fall of the scope they aime at ? what an errour in policie do these opiniative wise men commit ? there is nothing more conducing to a good fame and esteem than a prudent securitie , and neglect of it . men brook not to sell their valuations at prescrib'd rates : nor to have their commendations extorted from them as a debt or tribute ; nay rather they suspect designes when such sedulous artifice is used , and think the river not deep because it makes a noise . there is yet a more deadly poyson in pride , and that is when it infects christianity it selfe , and the strongest obligations to humility . i have spoken somewhat hereof already , and therefore i shall onely now take notice how difficultly this enemy is ejected even out of a good christians heart . alas ! how many lurking holes , and strong holds to retire to doth it find in an humble soule , that labours it's extermination . many times it mingleth it selfe with the very praiers , and teares that are plentifully powred out for it's mortification . a devout christian may , with hezekiah , be humbled for the pride of his heart and yet againe be proud of that humility . it lieth perdue many times , and when we think our selves most safe surpriseth us , and through strange subtilties gathers strength on us a long time ere discovered ; and when discovered , so varieth it's shapes , that it is longer ere subdued . i say not that this pride is raigning , ( yea contrary , 't is most likely there to raigne , where least perceived ) yet since of all relicts of the old man there is none more displeasing in the eyes of god , and none more prejudicall to a saint , i should think this devill the mee●est of all others to be encountred with fasting and prayer . if any readers case requires , and he so please , he may make use of the prayer and meditation i have added amongst others for this purpose . of arguments for sermons . a man would think in this abundance of preaching , and preachers ( god be praised for both ) that there should not one point of divinity ( of what nature soever ) escape frequent discussion ; and yet an observant auditour may perceive it much otherwise . to omit the polemicall part of divinity , which is not held so proper for the pulpit , ( and yet some auditories and occasions may seem more than to tolerate them , & it would do vulgar eares no hurt to be wisely and discreetly instructed in those points , they are called upon to be so zealous for , unlesse we will defend in our selves the implicite faith we condemn in our advensaries ) to omit , i say , controverfiall divinity ; we may observe that very many usefull practicall points are rarely handled in the pulpit ; yea and some the most seasonable of all others . i aime not at the person that thought strange to heare another preach of faith and repentance in this age , which seemed to him as if the man had been in a dreame all these times of glorious dispensations ( & i wonder what he would have thought of one that should have discoursed concerning unruly and selfe-willed spirits , concerning false prophets , and deluders , and the tryall of spirits , &c. ) i speak of sober men , and such as have not deriv'd their gospell from the late darke and mysterious providences of god in this nation . how few of these i say , instruct us in many points of conscience very necessary for this age ; as concerning the obligation and dispensation of oaths : of the necessity , for me , and circumstances of christian communion , of schism , of obedience in vicissitudes of civil government . many give us good store of cautions , and directions not to loose our way in a knowne beaten path : but leave us to guide our selves in those that are perillous , and untrod . but you will say , some of these touch too much the affaires of state . yet certainly some of them do not : and many others that might be named , which yet are almost buried in silence . if men speake often enough of the danger of the last times , and those vices of some men which make them such ( 2 tim. 3. cap. 1 , 2 , 3 ▪ 4 vers . ) 't is not likely such persons should be counted saints or simple soules deluded with the noise of glorious times when the weakest experience may confute such a pretension . besides , is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of gospell officers so much inferiour to that of those of the law , that they must not be allow'd to rebuke wickednesse in ●igh places or persons ? the priests in jerusalem , when words would not do it , made bold to thrust vzziah out of the temple , when he made but a sacrilegious intrusion : what hinders , but those who take upon them the care of soules ( and great mens are not exempted from their charge ) should imitate at least the milder part of this animositie ? alas ! i have observed , that some men , who about a twelve years since challenged as great a share as any in this freedome of spirit and speech ( and then exercised it , as 't was thought , beyond discretion ) are since become crest-falne , and like men amazed , have scarce aword to speake out at passages which call for a stentors voice . away with unchristian pusillamimous pretences ! let not this satisfie men that they inveigh ( and sometimes ●s● 〈◊〉 ravim ) against a petty heretick , or poore deluder , who has not wit enough in all lik●ly hood , to do much mischeife , whilst they let gol●a sinners escape , who give the other their power to do mischeife . let them not thinke it enough to reprove the abominations of the times in a parenthesis , or oblique reflections , or at the furthest in a timerous soft voice ; now sinners have armed their foreheads with steel , & seem to dare th●nder . nor will a booke-reproofe serve the turn , which ( vel duo , vel nem● ) perhaps but one or two it concerns read , and neither of those lay to heart . no ; men must have the deformity of their sins layd before their eyes , and the proud men ( such as iehonan and azariah ) must be told of their dissimulation to their faces i am loath to prophesie what mens cowardize portends : yet sure i am some of those that are enjoyned by office to reprove sin with boldnesse , will not find every excuse they now make for their omission warrantable at the dreadfull day of generall account . caution . i would by no meanes be guilty of the fault reprooved in the prophets ; namely of contending with the priests , or taking upon me to instruct my teachers , ( whom i as much as any man desire to reverence . ) farre from my intentions be a designe of imposing lawes upon my superiours , or of binding burthens upon other mens shoulders , which i would not touch with my least finger . i thought it neither of these offences to reprove some corrupt flattering zedekiahs possest with a lying spirit , and some honest yet faint hearted eli's who want courage to frown upon enormous sins ; and i intend my reproofe no further . if my style seem too tart , i must use the excuse of that famed divine dr twisse that what is naturall to me i cannot easily alter . of impatient desires of full assurance . there are some christians over impatiently desirous of full assurance of their salvation . a good hope , or a good perswasion of heart ▪ will not serve their turns . nothing contents them , unlesse they be made as sure of heaven , as if they were in it already . this is , as if a son had a good fathers word , his oath , his fidelitie , his deed and seale made over to him for such an inheritance : but he takes on , and will not be satisfied , unlesse his father put the deed into his owne keeping , and in his owne characters too . no , say they , the case is not like : god forbid they should doubt of the least promise of god . they have no assurance that they are god's children , and so dare not call him father . i answer ; i intend not the comparison for exact , but thus make use of it . ( i speake to persons that in some measure hunger and thirst after righteousnesse , that desire to cast themselves on gods mercy , and cordially endeavour to live answerably . to others , i only say ; repent and believe the gospell , and grant they may ) you say , you are not assured you are gods sons . i say , are you assured you are not ? if you say you are , you must be conscious to your selves of some indulged rottēnesse of heart , of an apparēt want of true repentance and faith ; and so till this leaven be purged out of you ( as i said before ) you are not the persons to whom i speake . if you say ( as i presume you will ) that you are not so assured , i proceede thus ; you cannot deny one part of the contradiction , either you are in the state of grace , or you are not . you sticke between these contraries ; you are neither assur'd of this or that . i say then , there must be some grounds & argumēts considerable on both hands that thus hinders either scale from making a perceptible descent . examine then with reverence betwene god and thy soule which side hath the better grounds : if the uncomfortable ( unlesse a temptation prevaile over thee , the frequencie whereof causeth the greatest difficulty in this businesse ) i say then , necessarily thou must be privy to some , if not reigning sin or sins , yet very like them . humble thy soule therefore ; breake off thy sins by repētance , strengthen the things that remaine which are ready to dye , and that with speede , least thy very sparke goe out . to be short ; do as thou wouldest do if thou wert sure thou wert not in the state of grace but desirest to be . but on the contrary ; if after hearty prayer for a discerning spirit , and impartiall consideration of particulars , thou findest the arguments in the other scale weightier , when thou art free from temptations ( and thou may'st make some guesse at that , if thou findest thy heart moov'd with humble desires after god , to feare him , to trust in him , to rejoyce in his name ) i say , if then thou seemest to heare the lord answer thee with good words and comfortabl● , thou hast in a serene day a pleasant sight afforded thee , of the heaven where thy tossed soule would be ; though anon thou loosest this sight , the heavens lowre , and the waves , billow after billow threaten to swallow thee up : yet stay thy selfe upon thy god ; say to thy soule , why art thou cast downe oh my soule , why art thou disquieted within mee ? hope still in god , for i shall yet praise him who is the health of my countenance and my god , and o thou of little faith , wherefore doest thou feare ? but this satisfies not thee : after this course taken thou canst not perceive either scale weigh down . that 's strange ! doest thou pray heartily , doest thou walke humbly and circumspectly , or ( if thou art jealous of thy selfe in these ) doest thou earnestly desire to doe thus , and pantest after communion with god ? i tell thee ( if at all thou canst value an others opiniō of thee ) i tell thee i am perswaded god keeps thee under discipline out of some gracious designe ▪ and wilt thou prescribe him his method how to deale with thee ? it may be thy heart needes furthar humbling , or longer at least : it may be thy pantings after god are to be hereby inflamed , or god purposeth that thou shouldest wrastle with him with mighty wrastlings , and intends thee the honour of a prince or prevailer with himselfe . whatever the causes be ( and they may be infinite ) though thou discerne them not , indeavour with abraham against hope to believe in hope , that god would bring thee out of this maze . say unto god , lord why castest thou off my soule , why goe i thus heavily all the day long by reason of the oppression of the enemy ? shew me some token for good , that my enemy may see it , and be ashamed , and my soule comforted . to be short ; for thy practice ( as the voice from heaven in kempisious advised one in thy case ) doe what thou woldest , & what thou thinkest thou shouldest doe if thou hadst obtained that certainty thou desirest . if still thou objectest , as thou mayest everlastingly , if thou sayest , thou longest for higher enjoyments of god , so doe i too , i labour to forget what is behind , and presse forward ; but yet so , as that i am not discontent , nor unthankfull unto god for what by his grace i have attained . and if t is thus with thee , i blame thee not ▪ labour to grow in strength and assurance , i aide thee with my prayers , and desire to be aided with thine . but if thou meanest by assurance what i supposed at first , and hast no measure of cheerfulnesse or patience till thou hast attained that , i cannot commend thee ; for how canst thou grow , when at full growth ? besides , thou wouldest be priviledged from doubts and fears wherein consists the chiefe exercise of faith . now this humour is what i stil'd impatient demanding of thy evidence into thy owne keeping and characters . the unadvised boanerges catechized . i am very confident that many preachers much offend and contristate some of the true children of god , when they not so discretly and temperately as the matter requires , inveigh against the faire morall man . i hate as much as any the sowing pillowes under every elbow , and the dawbing with untempered mortar ( with those in ezechiel ; and am as much satisfied ( i believe ) as others in the extreame dcceitfullnesse of the heart : yet i like not that the heart of the righteous should bee made sad , whom god would not have sad ; and that whose joy might abound , the ever-blessed son of god was contented to be sorry unto death . now i wish , a sort of men ( who seeme not a a little to resemble the olde pharisees : though they much inveigh against them ) would consider , that there are some weake christians not to be offended , and therefore great caution to be used : some children of light that sit in darknesse , and see little or no light , some tender lambs in christs flock , some ewes great with young , who with a little hard usage might be in danger of miscarrying : some faint and sickly , some lame & feeble handed , whom the holy ghost would by all means have healed & strēgthen'd , not turn'd out of the way . againe , those christians that are stronger are not fully priviledged from doubts and fears , and discomforts frequent . a david may say in his hast , and think in his heart too , that he is cast out of gods presence , that his hopes have deceived him , and that he shall one day fall by the hand of the enemy . further yet , none are more jealous of themselves and of their estate than the true children of god : none so apt to apply severe doctrines to their owne hearts . a weake saint is not easily perswaded to believe a true worke of grace in his heart , but scruples almost perpetually : and amongst the stronger there is scarce one to be found but meetes with so much of all corruption in his heart , and amongst the rest some hypocrisy too , that at a low ebbe of faith he will be apt to charge the dissembler , the formallist , the halfe-christian on him selfe , though of all others he be furthest from such . now suppose at such a sad houre he should heare a minister aggravate his owne thoughts , tell him how many come to heaven gates , and yet never enter in , how narrow the way to life is and how few find it , and all this without needfull qualifications and cautions , how much would much this set forward his affliction , breake his bones and wound his soule within him , goe neere to put out his smoaking flax , and overwhelme him with the waves of despaire ? verily i perswade my selfe , had it been possible , many of the elect themselves had here suffered shipwracke . meane while , because the security wee have from god by no means frustrates or makes uselesse humane providence and sollicitude for the avoiding of dangers , and therefore of this great one , i could not but thus deliver my mind , and exhort these boanerges carefully to examine the ground on which they plant their terrible artillery . if wee will believe trueth it selfe , the young man in the gospell was not the furthar off but nigher the kingdome of heaven by his good morality . the scripture , i am sure , tell 's us that in many things wee offend all , and makes a challenge to any saint of what forme soever to say ; i have made my heart clean ; i am pure from my sin . it becometh us much better to be severe and rigid toward our selves , than towards others ▪ i deny not but that the scribes and pharisees were furthar from the kingdome of heaven , then the publicans and harlots : yet we shall find that the devout men and women are often noted in the acts of the apostles to be the usuall converts , and thus that judicious divine mr mede takes off from the stupendiousnesse of the wonder , that so many thousands should be converted at one sermon , saying , that they were mostly of the devout proselytes , in whom god had wrought praedispositions toward conversion . concerning unhappy differences betweene good men . it is sad to behold how far the differences of the times have prevailed with even the better sort of men ▪ and that of all parties : how much they have blinded the eyes and imbittered the hearts of those that call god father , and so should each the other , brother : yet alas how much easyer are opprobious titles bestowed on each other , than that loving appellation . 't is strange , that when christianity obligeth it 's professors to beare with one another , to speake no evill , to think no evill , to forgive injuryes , yea to requite and overcome them with good , that they should practise the contrary to these precepts ; and yet not perceive it although they have them often in their mouthes . the one side belieues the other hath too little charity to be religious : the other thinke they as much want zeale : and neither betray a greater defect of both , than by thus censuring each other . what strange idea's of one another doth the passions and interest of men create ? thus good men mutually become judgers of evill thoughts . notwithstanding , these distempers excepted , ( which their affections , and ingagements make undiscernable , yea many times adopt them into religion ) in all things else almost , the persons on both sides approove themselves eminent patterns of wisdome and piety ; and 't is not easy to say which deserve most commendations . if the one excell in deepe knowledge , the other in profitable , practicall applications and condescentions ; if the one in fervour of spirit the other in moderation with discretion . if the ones axe be keener , the other putteth to it the more force ; and whilest the one fetchets the homer stroake , the other strik's oftner . both excellently exhort to the contempt of of the worlde , to the denyall of our selves , to a holy life ; the one by faith effectuall from st paul , the other by good works evidencing and justifying faith from saint iames , and both second their doctrine by their lives : what course now shall an indifferent person take , whilest each of these call him from the other to themselves , each denounce the others coast infectious , if not deadly ? for my owne part , i so adheare to neither , as to swallow downe the errours of the one ( as far as i can deserne them ) or to reject things laudible in the other : neither would i have objects , that are comely in themselves , appeare deformed to mee , through the fault only of a distempered organ , or medium . i know the god of wisdome & of peace can make a sweet harmony out of these discordant sounds , and i humbly pray him to doe it . in the meane time i cannot away with a monopoly of gods free grace , and dare not conclude he favours not a persō , whō he hath not priviledged with the understanding of fōe points , which it may be i count of greater concernment than indeed they are . i cannot think it a piece of religion to anathematize from christ such as will not subscribe to every one of my articles : but am conscious to so many errours speculative and practicall in my selfe , that i know not how to be severe towards others . for differences between christians i much bewaile them , and hope my want of yeers and accommodations may be some excuse for mee if i judge not accuratly between them . yet i doubt not , but hee that believes the scriptures to be the word of god , and firmly indeavours to live accordingly , beleiving and obaying god , and hoping for pardon of his sins through christs merits , is a true member of christ : and with every such i hold an internall communion ( viz by assent , by love , by prayer ▪ and i hope there are many such , or some at least in every division of christianity , even as there still remains some flower in the coursest bran . the foundadition of god remaineth sure , the lord knoweth who are his : howbeit t is my duety to walke charitably , and reject none whom , for ought i am sure of , god may receive ; yet my hopes are fullest there where i see moderation and christian lenity most approved and practised . of ambitious discontent . there is one piece of content the least of any taken notice for a vertue & yet much commended in scripture , and that is contentation with a mans gifts . i doe not wonder hereat ; first , because some men place their highest happinesse in them , yea mistake them ( and not a few doe so ) for sanctification it selfe . againe , the want of them is commonly imputed to a defect of industry : and ingenuous men much hate that opprobrious charge . yet i wonder greatly that many christians eares should be so close stopped at what st paul discourseth of in the 12 chapter of the first epist : to the corinth . ( viz ) that it is requisite there should be feet and other inferiour in the body as well as eyes and lipps : and that every member hath it's proper use and service wherewith it ought to be content . but alas , what a mutiny in the body ( beyond that in agrippa's fable ) may wee now discover . how many must needs be tongues who are fitter to be eares , how many take upon them to be eyes who had need be led by the hand ? hence , so many novices ( contrary to apostolicall canon ) take upon them to be publicke teachers , and ( as the learned'st of our english kings once spake ) every good-mans son writes catechismes . i know the harvest is great , and i therefore pray the lord of the harvest to send multitudes into his vineyard ; yet those such as are able to labour : and the apostles {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( who is sufficient for these things ) will not suffer me to think every one such . the wisdome of primitive times appointed under offices in the church , as of readers , deacons &c , beneath a bishop or presbyter : and in these , men of lesser abilityes were retained or fitted for higher . 't were to be wished , that since men now adayes pleade so much for parity in church-officers , they could effect something towards it at least , viz. a sufficiency inall those mens gifts , whose imploymēts , & dignities they thus equall . i shall speak but one word more to any such over forward ahima●z ▪ that hee would first goe and learne thorowly what that scripture meaneth ( james the third and first ( my brethren be not many teachers . the destrustive prosperity of fooles . 't is easy to observe what a luster successe affords to mens persons , and actions . 'to omit the knowne verse in du bartas , ( almost growne a proverbe ) the comparisons made between iul. caesar and cataline , and many of their paralells ( who all owe their different reputations to their different successe . ) is it not a strange thing that foure or five opposite partyes should succeed each other on the stage , and each of them be accounted saints whilst up , and neither longer ? iuvenall observed in his time ▪ that though riches had not the honour of a temple in rome , as victory had , yet it had the devotion of mens hearts ▪ t is to be feared , neither of these idolatries is yet quite banished christendome . how many opinions are there in the world confuted only by this argument ? alexanders way of vntying gordian knots is too well knowne in this age , and too much practised . experience tells us what deepe rootes an errour may take by prevalence , and continuance : and how little the strongest assaults of an unsuccesfull trueth can shake it ; there needing no other confutation of improsperous arguments , but either scorne or silence . i conceive , amongst divers others , that worthy defence of our saviours prayer by mr d' espagne is thus answered . i shall not conjecture of what ill consequence this errour is when publicke : but certainly there is nothing more dangerous to any particular soule that lyeth under it . when a man shall with much scrupling venture upon a course , or action , and in judgment condemne himselfe for what he allowes in practice ; and yet a little after finding no harme for the present to follow , yea contrariwise fancying much good , shall conclude his former scrupulosity needlesse ▪ and vote his conscience to be reformed by his successe ; what a ready way is this to prepare a mans throat to swallow camels at length , who at first strained at the smallest imaginary gnat ? this is it that turns grace into presumption & wantonnesse , and makes the very blessings and mercies of god become the bane of soules . god bring them out of this path leading downe to the chambers of death , who walke securely in it . the all-most christian . there are some christians that may ( with tiberius in suetonius ) well beare the title of the horses called callipedes , qui multum cursitant parum progrediuntur . they are like sticks & straws in a whirlepoole nigh a strait passage , they are ever and anon making towards it , but never shoot the gulph . 't is a sad thing when a man shall be every day purposing & promising to leave such and such grosse sins , and every day commit them : when he shall be alwaies sinning , and alwaies confessing , and so on in a round , making even his confession a chiefe sin . a thing more to be pittyed it is , that some shall attaine unto good perfection in externall behaviour , and morall honesty , induce others , yea and themselves too , to believe they are saints of good proficience , and as i may say , knock at the very gate of heaven , and yet not enter in . what can be the cause of this , but that men will have some little zoar's spared : they can be content to let religion seize on the out-works and suburbs of their soules , but they must reserve to themselves a cittadell in their hearts . many men seeme to beare the strongest burthens of christianity , yea with the young pharisee to have kept all the commandements from their youth , and yet they have some secret sins lodging in their bosomes , which if they be told they must necessarily part with , they would be much grieved : skin for skin , and all that they have , yea life it selfe will they part with rather than those . this disease is then most deadly when it turns the free grace of god , and the sanctifying power of the spirit into it's nutriment : which is done when a man shall be convinced of a grosse sin ( and the least allowed is such ) and shall pray god by his omnipotent power to deliver him from it , and here set up his rest , not cooperating with gods grace , nor in his heart hating the sin , or desiring it's mortification , but confuting his frequent praiers by continuall practise . this , i perswade my selfe , is one of the depthes of satan ! but because it requires an experienced divine to fathome it , and also border's upon the nicest of the arminian controversies ( which i here purposely shun ) i shall speake no further on this argument . concerning a tender conscience . there are some men which pretend great tendernesse of conscience , and cry out extreamly not to be pricked : and yet seem to expresse very little of that temper ▪ it is a hard matter to believe he has a tender conscience , that will hazard and attempt the overthrow of a church or state , proceed to tumults and sedition , involve himselfe in the guilt of the foulest crimes , yea and swallow any camells rather than some few gnats , which perhaps too his owne fancy or phrensy hath created . i supposed tendernesse of conscience had consisted in a fearfull avoidance of every sin , even to a circumstance or an appearance ; and so consequently in some proportionable detestation of sins according as their foulnesse and odiousnesse increaseth . i thought a propriety thereof had been patiently to suffer any evill rather than commit any : and to be content to be rather infringed of some part of due liberty , than use indirect means to obtaine or enhaunse it . the world has been excellently inform'd long since , that it is no part of a strict conscience to lift a burthen from it's owne shoulder , and lay it with more weight upon anothers : i would there were none that practised it . but alas ? what riddles , and paradoxes do wee meet of this nature ? wee have been told what an impartiall informer witnesse , and judge conscience is : and yet there are practices but too many in the worlde that make the truth seem contrary . how easy doth it appeare in some men to charme this clamorous faculty , and confine it's jurisdiction to what circuit they please , even with an hitherto shall thou goe and no furthar ? but what a wonder is it that men should cry , peace , peace to themselves in this ensnaring estate : that they should think themselves religious all the while , and believe their corban of zeale for some points , which their interesse makes deare to them , should dispence with their obedience to many of the great commandements of god . it has puzzl'd me oft to see how cautious men are in some smaller particulars , how they charge themselves with profanesse , and superstition , and irreligion if they faile in such ; and yet the same men securely commit greater sins without asking themselves what they have done ; nay they will not regard another that shall tell them never so plainly that they have done ill . this is all one as if a man should run from a barking curre , and leape into a lyons jawes before him , or cautelously avoide the sting of a bee , and yet voluntarily expose his bosome to an aspe or a scorpion . st paul charged it as a great absurdity upon the iew , that he should prohibit others from what , and condemne others for what he practiz'd himselfe ; thou that sayest a man should not steale doest thou steal ? would not the absurdity have been greater if he should have anathematiz'd others , or himselfe for a small sin , or a shaddow of a sinne , and the mean while have allowed in himselfe , or promoted in others the greatest ? or if the apostle had thus interrogated him ; thou that abhorrest a ceremony , doest thou commit sacriledge ? i would by no meanes aggravate other mens failings : yet i cannot but wonder that some men should seem to be more fearefull of a superstition or formality ( which with them is all one ) in using that forme of prayer prescribed by wisedome it selfe , than of taking god's holy name in vain , and that in actions of greatest solemnity . caution . i cannot feare that any who indeed has a tender conscience should take offence at what i have here said . i confesse i am fearefull somewhat may be applyed to persons whom i much reverence , and believe christians of high rank : yet i wonder that some of these should so little scruple at some practises , the guilt whereof would wound me to the heart . but i perswade my selfe they may discover particulars in me , which they may as much be puzzled at : and therefore i endeavour to exercise towards them the same charity i desire from them . god be mercifull to us all . of christian reputation . it 's a great offence to some weak christians , that those they looke upon as eminent saints , doe expresse a great deale of jealousy , if not uncharitablenesse towards them . many too much forget the pangs of their new birth , and so consequently stop their bowels of compassion towards others in that case . and 't is to be feared , that some , whilst they read too severe lectures concerning the conflicts of naturall conscience , and the diverse subtile workings of counterfeit grace , endanger an abortion in others . some too tartly interrogate how long others sticke in the place of coming forth of children , and it may be too little remember their owne delayes there . some require an elijah's fervour in all men else , because they feele something like it in themselves . diverse accuse a defect of light in others , or at least that their candle burnes under a bushell : whereas indeed it is not so , but the fault lyeth in their want of discerning . others bid us , if we have the heat of godlinesse in us , rake our coales out of the embers : whereas many true christians have the rayes of grace more united in their soules , as in a burning-glasse , where though the circumference be not so great , yet the heat is more intense . many devout hearts burne inward , so that those without cannot be competent judges what are their flames . i speake not this to patronize any fault , much lesse that great one of lukewarmnesse : i would by no means discourage private exhortations and reproofes , nay nor a godly jealousy in any man over another . it is far from my intent to furnish any halfe-christian with expedients how to elude any such courses intended for his good . ( to which alas how many are apt ? ) my purpose is onely this , that since the apostle exhorts us to be patient & meeke towards all men , & that upon this consideration how foolish , and disobedient , and vitious in all kinds wee our selves once were , wee should not be peevish and uncharitably ill-natured towards such as perhaps are weaker christians , yet may have more humility in them , and more love . besides , how many are thought strangers to god , and the discipline of grace , who yet from their youth up have been under that discipline ? the lord has given them counsell , and their reines instructed them in the night seasons ; they have been lead into the galleryes , and have had the banner of gods love displayed over them ; and had they either the art , or the confidence to communicate to others a history of their experiences , they might discover many subtile wiles of the naturall mans heart , and of sathan , of whose devices they are not ignorant . i say these uncharitable jealousies , and suspitions are an offence to weak , or novice-christians ; which somewhat need the crutch of other mens opinions to support their soules . as for an experienced christian , though he avoid what in him lyeth the giving offence to any , and setts a due value on a good report ( especially from good men ) yet is he in some measure affected like magnanimous st paul : it is a very small thing with him to be judged of men , yea he judges not himselfe ( peremptorily and absolutely without appeale to the higher court ) but referres all things within himselfe to the righteous judgment of god through the intercession of jesus christ . of prejudices against godliness . it s a great stumbling-blocke to ingenious men that religion ( i meane the full power thereof ) seemes to them to destroy modesty , and other principles of nature , and of education a second nature ; and i am perswaded 't is this that makes some men but partiall christians . that christianity and the power of godlinesse suffers undeservedly herein i make not the least question . were i to deliver the most exact rules of humble modest behaviour , i should pick them out of the sacred preceps : or were i to prescribe an absolute patterne of such carriage and expressions , i should take them from no other place than the sacred histories . let a man but reade the speeches of abigail , of hanna , of mephibosheth and diverse other holy persons ; and if he be not sticken into admiration , i shall pronounce him incapable of any noble impressions of humanity , as well as of devotion . saint paul delivers it for a rule , that we should not give offence to them without , and practised it himselfe in becoming all things to all men , that he might gaine some . certainly then he had no morose humour within him which he would compell other men to submit to , no intemperance of spirit which he would have accounted zeale : yea , we reade with what a noble appellation he answered ●ectus , ( who accused him but of madnesse ) that he spake the words of sobriety , as well as truth . notwithstanding all this , the ground of the former charge against religion seem's specious and obvious . some men misinterpret the apostles {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or boldnesse of speech , and take that for a sufficient warrant for indecencies , and ill manners . others thinke it a crime to be modest in matters of religious concernment ; whereas , if they would consider st pauls behaviour towards his corinthians ep. 2. 10 , 11 , 12 ) they might find it much advantagious , and besides confidence , in mattes that require it , takes most when it holds a combat , and seems some ▪ times to give the upper hand to bashfulnesse . another thing that sets forward this prejudice is , that ( by i know not what hard hap ) the vulgar sort take them for the most genuine christians , who seem most to have banished such ingenuous principles : and thinke those men not zealous enough for the trueth , or too much regarding their owne reputations , who use cessions , apologies , and excuses , all which well managed christianity will allow of without a taint of vaine ostentation . we neede not dwell long on this subject , now the generality of men of the higher ranke set a greater value on this ornament , than on the substance of christianity it selfe . let us remember therefore that we improove not matters of convenience into matters of highest necessity ; & so consequently more accuse a failure or defect in them than in direct honesty and integrity of life , as is the fashion of too many now adaies , who much glory in their good breeding . but certainly , since christian love covers a multitude of sins , if such men had but a reasonable measure of that temper , they would not be so far provoked by a small incivility , or indiscretion which the party who commits perhaps wants , but accommodations to discover in himselfe , and so to reforme them . of set formes and extemporary prayer . i am not yet fully satisfied whether the danger be greater of making prayer a meer lip-labour by the use of set forms , or a meer braine-labour the extemporary way . 't is undoubtedly true , that the whole heart , yea the whole mā ought to be laid out in that angelicall service , and almost as strongly attested by experience , that which way soever we manage our devotions , there will multitudes of vanities and imperfections attend them . i am sure that eminency of grace consists not in any art of invention ; and doubt not but a plaine rustick ( whose thoughts one would think are confined to a narrow compasse ) may as sweetly converse with god in a few common words , as a sublimer christian in elaborate meditations . what ever high dispensations men pretend , they seem to me to have but friged soules , who need the heat of invention to warme them , and in the same forme cannot attaine unto variety of thoughts . i have often diserned deeper matter in the same words ; and i thanke god , can pray them unto him morning , and evening , and night-time , without flatnesse many times , and sometimes with tears : and after a thousand repetitions enjoy new affections in my strange expressions , and am assured i have not yet attained the utmost they may signify . i dare not tempt god so far as wholy to trust to suddaine injections : nor can i scruple the making use of such helps as my experience tells me god hath sanctified to my weaknesse . yet diverse times my soule breaks out unexpectedly into new matter and words too , and if i should deny them vent my heart would burst . also , i cannot thinke that i am rash with my lips in so doing . nay rather , i will praise the lord , as he enables me , both with my old and with my new songs , who is worthy every way to be magnified . the conclusion . i shall here stoppe my pen , for i doubt my reader may thinke what is past more than enough of such dough-baked considerations . those that remaine i shall keepe by me till i perceive how these are digested . the contents or argument of every observation ▪ 1 absurdityesin writers and readers pag. 1 caution 1. pag. 8 2 concerning forcible impressions ( pag. 9 3 of naturall weaknesses pag. 12 4 the sympathy of soules pag. 13 5 concerning ill will undeserved 16 6 vncharitable mistakes 20 7 the selfe-miracle 24 caut 2. 28 8 difference of parts 29 9 the common wealth of meer wits 33 10 vanity in society and discourse 36 caut 3. 39 11 of frugality 40 12 concerning parsimony of parts 44 13 the vaine boast of saint-ship 48 14 of pride of parts 53 15 of arguments for sermons 57 caut. 4. 63 16 of impatiency after full assurance 64 17 the unadvised boanerges catechized 71 18vnhappy differences between good men 76 19 of ambitious discontent 82 20 the destructive prosperity of fooles ( 85 21 the all ▪ most christian 88 22 of tender consciences 91 caut 5. 95 23 of christian reputation 96 24 of praejudices against godlinesse 101 25 of extemporary prayer &c. 105 the publisher to the reader . the author acknowledges he might have rank'd these observations in a better order , had his owne occasions and my importunity to have them printed against this time allowed him the ful liberty of his second thoughts : had it not been for this also , he perswades himselfe he should have licked these bear's whelps ( so he stiles them ) into a somewhat better shape . notes, typically marginal, from the original text notes for div a88914e-850 observation 1. obser. 2. obs. 3. obs. 4. 5 observa : obser. 6. obser. 7. obser. 8. obs : 9. obs : 10. obser. 11. obs : 12. obs : 13. obs : 14 ▪ obs : 15. obs : 16. obs : 17. obs : 18. obs : 19. obs. 20. obs. 21. obs : 22. obs. 23. the vanity of the creature by the author of the whole duty of man, &c. ; together with a letter prefix'd, sent to the bookseller, relating to the author. allestree, richard, 1619-1681. 1684 approx. 111 kb of xml-encoded text transcribed from 60 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a23772 wing a1168 estc r19327 13055176 ocm 13055176 96994 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. a23772) transcribed from: (early english books online ; image set 96994) images scanned from microfilm: (early english books, 1641-1700 ; 406:1) the vanity of the creature by the author of the whole duty of man, &c. ; together with a letter prefix'd, sent to the bookseller, relating to the author. allestree, richard, 1619-1681. [6], 111 p. : ill. printed for john kidgell ..., london : 1684. "to the bookseller" signed: j.l. "'the whole duty of man' formerly attributed to lady pakington or to richard sterne, but more probably written by richard allestree"--bm. first ed. cf. bm. 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 pride and vanity. 2004-04 tcp assigned for keying and markup 2004-05 spi global keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion london printed for iohn kidgell at ye. golden ball 〈…〉 gate in ●●rn the vanity of the creature . by the author of the whole duty of man , &c. together with a letter prefix'd , sent to the bookseller , relating to the author . eccles . 1.2 . vanity of vanities , all is vanity . london : printed for john kidgell at the golden-ball near grays-inn-gate in holborn 1684. to the bookseller . mr. kidgell , you having printed that most excellent piece , entituled , the whole duty of man , part ii. wherein the author of that book hath discovered much iudgment , together with a composure of elegancy of style and expression , i having a good opinion of your conversation by a little acquaintance with you , at the request of my kinsman mr. g. l. i. send you an account of the little tract you are printing , called the vanity of the creature ; which was , ( if my word may pass for it ) written by the first author of the whole duty of man. that he was a person of great learning and piety , i think no man will gain-say ; which if he did , he would be sufficiently confuted by that his most excellent and divine treatise . he was also of that christian-like temper of meekness and modesty , rarely to be found in the best of men of these flagitious times , that out of a perfect enmity and aversion to vain-glory , he purposely concealed his name ; which hath been the occasion of as many conjectures ( almost ) to know who he was , as there have been scrutinies to find out the head-spring and original source of the river nile . for my part , i shall not ( though i could ) break the rules of decency and good manners , to satisfie the itching desire of the over-curious , in divulging that which the author himself was so careful to conceal . — cum vides velatam , quid inquiris in rem absconditam ? this is certain , and i will adventure at the boldness to say , that all those several discourses which have appeared abroad in the world under our authors name , were not written by him ; but whoever were the authors , it cannot be denyed , but that they have written them with the greatest iudgment , learning , and piety imaginable , and that they are only worthy of imitating so great a divine as our author . yours in all civil offices , j. l. the vanity of the creature . the creatures vanity and mutability is so great , that it should be the greatest incentive to us to look to the supream good , as the only center of our happiness and felicity . since the summum bonum of man lies in something more sublime and excellent than any created being , it 's not in vain for him , in order to attaining the true object of his real happiness , to take a contemplative view of the creatures vanity , which is most perspicuously demonstrable even in monarchies , which bodin tells us , are more durable than popular states , because less subject to be divided , ( unity being the great preserver of all things : ) and yet have these had , as the moon , not only their increase and full light , but also their wain and changes , and this sometimes in a moment . that as in musick you shall hear sometimes a string tun'd up to its ultimum potentiae , as high as it will bear , and presently depressed again to the lowest key , and another elevated , yet both of them breathing but light airs , and of short continuance : so may you see a monarchy now wound up to the highest pitch of happiness , and by and by let down again into the lowest depths of misery . this is gods doing , and it is marvellous in our eyes . and here i shall begin with those empires and monarchies that were most famous among the rest . for how soon was the assyrian or babylonian monarchy swallow'd up by the persian , the persian by the greek or macedonian empire , and the greek by the roman ? which the prophet daniel presents unto us , by the gold , silver , brass , and iron , whereof nebuchadnezzars image consisted , dan. 2.32 . the dissolution of one , as in natural things , so here , being still the generation of another ; and again , the erection of the later being the destruction of the former . and as for the roman monarchy , their own historian can tell us of that , how it had both its infancy , youth , manhood , and old age , as it were by turns : as its infancy under kings , its youth under consuls , its manhood from the first punick war unto the time of augustus caesar , and from that time its old age under the succeeding emperours ; until at length that solid body was torn asunder by the struglings of her own children , into the eastern and western empires , whereof the former was soon eaten out by the turks and saracens , and the later also fell away much , after a little revolution of time , by the falling off of divers nations from her , each of which after they had pluck'd off their own feathers from the roman eagle , left her almost naked ; as the franks and burgundians in france , the goths in spain , the normans and lombards in italy , together with the english and scots in britain : until at the last cast the roman monarchy began a little to recal her self into germany , where she hath held up since little more than the bare name of the empire . so that vicissitude you see is the great empress of the world , unto whose unstay'd dominion all earthly powers and principalities must be subject , even those that are of the first magnitude , much more others that move in a lower orb. and of these i shall single out only three , which i conceive most eminent , to be instanced in for this point . the first is judea , whose government was monarchically setled by god himself ; yet how oft did she change her lords and masters , yielding her self as it were successively first to the babylonian , and after that to the roman , persian , saracen , christian , aegyptian , and now to the turkish power ? that as the poet spake of troy , fuit ilium ; so may we of jerusalem , her metropolis , fuit hierosolyma , that jerusalem was ; she was great among the nations , or domina gentium , the lady of the nations , but now , non sic ut olim , it hath not been with her for these many generations past , as in former days , ( to use job's words in his twenty ninth chapter , second and third verses ) when god preserved her , when his candle shined upon her head , and when by that light she walked through darkness ; but servants have ruled over her , and there was none to deliver her out of their hands . which is a good lecture of mutability to other kingdoms and their mother-cities . for jerusalem was once a holy and happy city , and had been happy still , and she but continued holy ; but that failing , how is her gold become dim , how is her fine gold chang'd into dross ! as she complains her self . the second example i produce here is naples , which we many well call the ball of providence : and indeed so it was , being bandied from one lord to another ten several times , before it came to lie ( as now it doth ) at the foot of spain . for being a countrey at first diversly peopled , it was upon the division allotted to the eastern emperours , but from them forc'd by the almains , and so to the greeks and saracens , and then successively hurried about to the normans , germans , french , hungarians , arragonoys , and from them to the french again ; till in the end the spaniard seized upon it : and whether it will continue long with him or no , is very uncertain ; especially if we remember how of late years a poor fisherman ( massinello by name ) snatch'd up the reins of government from him , and ( had not god otherwise determined of that kingdom , by infatuating that mushrome-king ) for ought we know , he might have run quite away with them ; so slippery are all earthly kingdoms ▪ 3. but not to look out any longer to other nations of christendom , ( methinks ) we may instance this best by reflecting upon our selves . for you all know ( i suppose ) how the romans , saxons , danes , and normans , had each of them their several and alternate days of lordship over this nation ; but yet because they did not know in those their days the things that belonged unto their peace , how do we see the shadows of the night stretched out upon them , their suns set with us , and their days shut in ! the longest day we read of , was that in joshuah's time , wherein though the sun stood still in gibeon for the space of a whole day , yet set it did at last . the day of the romans was long upon our horizon , for the sun of their prosperity shone here for the space of four hundred years and more ; yet did it then go down as to us in this nation , and darkness here now doth lie upon again , the day of the saxons continued five hundred years and upwards ; that of the danes two hundred fifty five years , or thereabouts . and how long the day of the normans hath lasted , every petty almanack can tell us . i , and if none of those suns come to rise again within our hemisphere , ( when the sins of this nation are ripe , and call for gods sickle to cut them down ) it 's beside his ordinary rule , which usually runs out all humane things by a changeable circumference ; for so solomon tells us in his book of ecclesiastes , that the sun rises , and the sun goes down , and hasteth to the place where he arose . neither is this all , that the powers and principalities on earth are upon a daily turn , but as the primum mobile ( you know ) carries about the other spheres ; so do these carry about many other changes and alterations with them : as that of religion , laws , liberties , sciences , customs , and such like . nay , even the houses of god , which before to violate , was held a crime inexpiable , yet are they now upon such removes broken down without scruple ; and the very urns of the dead , which have been always look'd upon as sacred cabinets to preserve the bodies of gods saints in for eternity , yet are they now broken up , and their ashes thrown about , ( such is the unsetledness of all things here below ) even as the vilest dust upon the face of the earth . beloved , it hath been ever thus upon the conversion of such great bodies , and it is so still : for never was there any conversion in this land like to that our eyes have seen of late ; that if any one should have slept but some few years last past ( as the ancients fain of epimenides ) and should have awaked again in these times , how would he wonder at those strange metamorphoses that are now among us , there being nova rerum facies , a new face of things both in church and state ! insomuch , ( as mr. harding spake sometimes of rome , that he did quaerere romam in roma , that he did seek rome in rome , and could not find it , ) so may we say now , that we may quaerere angliam in anglia , that we may now seek for old england in our new england , and yet go without it , it is so much changed from what it was before . and as we have seen much of this already , so who knows but we may come to see a great deal more hereafter ? since we know not what a day may bring forth . secondly , neither is this true only in empires and monarchies , but also in cities and their popular governments . etiam summis negatum est urbibus stare din , says the moralist . and to this purpose tends that of the author to the hebrews , heb. 13.14 . we have here no abiding city , but we look for one to come , whose foundation is in the heavens . there is then no city on earth , nor any kind of government in it that ever stood up long in one posture , none that ever was , or shall be abiding . pass ye up to calneh and see , says the prophet , annos 6.2 . and from hence go to hemath the great , and so to gath of the philistins . so , pass ye up to athens the eye of greece for knowledge and humane literature , and see ; and from thence go to rome , the head of the western empire , and so come to florence , the beauty of italy ; ( for i forbear to name more , examples in this kind being almost infinite ) in all which you may read this truth at large . and first for athens : how many changes of governours and governments did she endure ? putting her self off from hereditary kings to archons , or aristocratical lords , who govern'd first for term of life , then decennially ; and after these , to democratical rulers . next for rome ; how oft hath that city been alter'd by gauls , hunnes , goths and vandals ? yea , how oft hath the government of it been pass'd away from one hand to another ? it is mystically represented to us , rev. 17.3 . by the beast of seven heads , which is there interpreted by the seven hills it is built upon , to be rome : and according to the number of those hills , to so many masters did it submit it self , who had their several turns of supreme power and regiment over her , as kings , consuls , dictators , decemviri , tribunes , emperours , and popes : under the last of which , i do not find that it was ever besieged by any that took it not : such strange ebbings hath that sea had experience of ! last of all for florence . it is strange to tell what various whirlings about that hath had in point of supreme rule and power . for at first the nobility ruled it in an aristocratical way . but a little after , some grandees among the people wrested it to themselves ; who being tired out with continual quarrellings one with another , ( for the people were divided into three ranks ) the middle sort of them took upon them the management of the state. and these also falling quickly together by the ears , the third and lowest sort became masters of it . which holding not long , by reason of their mutual discords , they yield themselves and the government of their city unto charles of france , brother to lewis the ninth ; who within a short time being invited to the kingdom of naples , and leaving only deputies at florence , the florentines return to their popular government , and renew their civil wars among themselves for redress whereof , they send for the duke of athens , and give up all to him . but shortly they supposing themselves to be brought in bondage , and to be despoiled of their liberty by the fear of his guard , banish him the city , and within less than one years space shake off his government over them . after which they come to an aristocracie again , devising new names and officers for their magistrates , and changing and rechanging them so oft , that sometimes their state was no better order'd , than if it had been committed to mad men , or children without discretion , the city scarce twenty years together keeping the same form of state : but as sick men in feavers ( says bodinus ) desire to be removed now hither , and by and by thither , or from one bed to another , as if the disease were in the places where they lay , and not in the intrals of their own bodies ; so were the florentines still turning their state , till they turn'd it into the hands of the medices , who now hold it . a thing almost incredible , ( says he ) did not their own recorder leave it recorded to posterity . but in the second place let us descend to families or races of men that are lineally successive for name and greatness . and here let me ask , where are those illustrious families cried up so much in former times , and famous in their generations ? as the couragious family of the maccabees in jewry , and of the ptolemies in aegypt . again , where is the zelzuccian family in the less asia , and the imperial family of the palaeologi in greece ? that of the merovignians in france ? of the plantagenets in england , with many more of this rank i might name , did not the narrow compass of so small a treatise bound me ? tell me , is not the name and greatness of these families long since expired , the roots and branches of them quite remov'd , and others planted in their rooms ? examples of this sort are innumerable , as elihu says in job : he breaks in pieces mighty men without number ; ( so mighty families without number ) and sets up others in their stead . and as for such families as are of a lower form , we need not go far , since our own knowledge here will lead us to continual changes and alterations . for thou hast seen it may be many families heretofore in this nation , brim-full of earthly happiness , and running over ; and now upon thy second view of them , behold there is no such thing , but they are much alter'd , and running very low in the world , if not clean run out . so that prosperity ( you see ) was never yet so entail'd upon any family , and the heirs thereof , but within a little time some one or other hath cut it off . but last of all , if we look upon particular persons , this will appear most evident ; but especially if we consider them three ways . in respect of their bodies , minds , and estates . gregory nazianzen hath an excellent saying of the two former joyntly consider'd , which is this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. we are not mixt creatures only , but also contrary both to others and our selves : not continuing truly the same , no not so much as one day ; but both in regard of our bodies and minds , perpetually flowing and perpetually changing . and we can instance this in all the stages of our life , wherein by the ordinary course of nature , we are first weak , and then strong , and after weak again . as in our childhood , we are then weak both in body and mind : in our youth , strong in body and weak in mind ; and in our manhood , strong in both ; but in our old age , strong in mind and weak in body ; and in our decrepit , weak again in both , as we were in our childhood at the first . but to leave this general consideration of them , and to look upon them now more distinctly and severally by themselves . and first for the change of particular persons in regard of their bodies . and here it is true of them , what seneca affirms , viz. that no man is the same to day , he was yesterday : ego ipse ( says he ) dum haec loquor mutari , mutatus sum . our bodies ( says he ) are like a river , which keeps nothing but the bare name that was first given it ; for as touching the present individual matter , which is the watry substance of it , this is always transient , and other comes into its room : and so it is with the body of man , which is always receiving in new air and life , and venting the former . which makes david profess of himself , that he was toss'd up and down like the locust ; and job compares man for his bodily substance to a flower that never continues in one stay , job 14.2 . for now we are strong , and by and by weak ; now beautiful , and presently deformed . a little fit of the feaver , small pox , or the like , alters us so , as if we were not the same men we were before ; insomuch that we hear some speaking thus unto us , — hen quantum mutatus ab illo ! alas , how hath this fit alter'd you from what you were in your health ! for how are your lips grown pallid , your cheeks discolour'd , your eyes sunk into their holes , and your face quite disfigur'd ! and others there be of our acquaintance that like jobs three friends do lift up their eyes afar off , and know us not ; so much are we chang'd in respect of our bodies ! but secondly , let us consider it also in respect of mens minds . and here ( to say nothing of a moral change , which is obvious every where ) as on the one side we find nothing more notable quinquennio neronis , than the first five years of nero's , reign , and more excellent than his youth : yet afterwards , having well tasted the sweet morsel of soveraignty , he became ( says one ) the most detestable tyrant that ever was : and so also of herod the great , philo says , that he reign'd six years as a good and just prince , presenting the protasis of his reign with a large fringe of goodness about it ; ( as joaz , amazias , and ozias did ) but as for the catastrophe of it , that was very sad and fearful . so on the other side , we find manasseh and paul soaking the forepart of their lives in blood , being no better at first then nero was at the last , even a piece of clay temper'd with blood ; yet was their end like the end of davids good man , the end of that man is peace , psal. 37.37 . but to wave these , ( whereof much might be said , did it not quite lie out of my road i am now in ) and to insist only upon the changeableness that doth naturally adhere to the mind of man. now tell me , if any thing in the world may be said to be more moveable than the mind of man. it is a spiritual substance , and so is always moving , ( though insensibly ) from one thing unto another ; never resting , until at last like noah's dove it be taken into the heavenly ark. s. chrysostome therefore compares it to a bird , which flies in a moment of time over mountains and hills , over seas and rocks , without any hinderance : for now it is upon the lowest shrub , and presently upon the highest branch of the tallest cedar ; now upon heavenly , and within the twinkling of an eye upon earthly things ; now at dan , and in a trice at beersheba ; now at one part of the earth , and then at another : for sometimes it is soaring after principalities and powers , and spiritual wickednesses in high places , as the apostle speaks ; then after riches , and by and by after pleasures ; now rejoycing , and then sorrowing ; now quieted , and immediately troubled , and as soon pacified again ; now hoping , and straightway fearing those hopes ; now loving , and then hating what it loved before . sic omnia mutabilitati subjacent ( says st. augustine ) thus do all things lie down under mutability ! and it amaz'd saint bernard much , to consider how in the same moment of time his mind was not only diversly , but likewise contrarily affected , and as it were pull'd a pieces betwixt love and hatred , joy and sorrow , fear and hope ; having as many varieties of affections within him , as there were diversities of things in the world for them to light upon . so that you see how the several passions of our minds do in a breath , and with the turning of a hand , steer divers ways , first looking one way , and then another , according as they are wheeled about with the motions of outward contingencies . but in the last place , we shall add unto the former , the great changes that particular men are subject to in regard of their outward estates and fortunes . for the condition of mortals ( says a heathen man ) hath its turns and returns , both of prosperity and adversity . that as in a military skirmish there be some come up to discharge , while others fall of : so is it in the world's militia . one there is that is rais'd out of the dust to sit among princes : whereas there is another that is flung down from the pinnacle of worldly joy and prosperity , and stated , as job was , upon the dunghil . and this doth the preacher tell us , among the rest of those changes that fell under his observation , that one comes out of prison to reign , ( as queen elizabeth did out of the tower to the throne ) whereas also there is he that is born in his kingdom , and becomes ver poor ; ( as our henry the third was , while he lived sometimes on the churches alms. ) god hath appointed us ( saith one well ) all our parts to play , and hath not in their distribution been either spare-handed to the meanest , nor yet partial to the greatest . he gave caius marius at first the part of a carpenters son , but afterwards the part of one that was seven times consul . so also agathocles the part of a potters son at the first , but afterwards of the king of sicily . so also on the other side , darius play'd the part one while of the greatest emperour , and another time of the most miserable beggar , begging but a little water to quench the drought of death . and bajazet play'd the grand signior in the morning , but in the evening stood for tamerlains footstool . and jane shore , edward the fourths minion , acts now as mistress of a stately palace , and a little after dies in a ditch for want of a house ; and ( as he said of icarus ) so may we of her , that — nomina fecit aquis , she gave name to the place where she died , it being call'd from her shore-ditch to this day . but i forbear , since there is enough recorded for our use in the sacred scriptures to this purpose ; where we find an example of the one in david , who says , that god took him from following the ewes with young , and set him upon the throne ; there to feed ( as he says ) jacob his people , and israel his inheritance . and to go lower yet , not only from the sheepfold , so he says , psal. 113.7 . and 8 verses ; god takes the poor out of the dust , and the needy out of the dunghill , that he may set him among princes , even with the princes of his people . now more vile and contemptible than the dust we tread upon , which the least breath of wind commands any way ; or than the worst of dust , which is that of the dunghil , we cannot be ; yet these are they ( says the psalmist ) whom he sets among princes , even with the princes of his people . an example of the other we have in antiochus , 2 mac. 9.9 . who was so fill'd with pride through the rankness of his prosperity , that he thought he might command the sea , ( so proud was he , says the text , beyond the condition of man ) and further , that he could weigh the mountains in a ballance , and reach up to the stars of heaven : yet by and by is his comb cut , all his glory worm-eaten , and none able to endure him for the filthiness of his smell . adde to this the example of balthazar , dan. 5.5 . who was now carousing in the consecrated vessels that nebuchadnezzar his grandfather had plundred the temple of , and house of god at jerusalem , as you may see , 2 kings chap. last . but in the same hour ( says the text ) came out the hand-writing of the wall against him , and then was the kings countenance chang'd , his thoughts troubled , the joynts of his loyns loosed , and his kingdom given away to the medes and persians . thus are we for outward things like so many counters , which stand one while for a pound , and another for a penny . that was we see commonly in high-ways , where one man hath seth his foot , another presently follows him and treads it out again ; so is it usually , that if one man beat out an honour or estate to himself , another comes after and treads out that impression ; and whose it shall be next , there is no man knows . nay , lucan , ipsa vices natura subit — even the whole course of nature runs about in a circular motion our bodies , minds , and outward felicities , whatsoever we are , or whatsoever we have , are all subject to change in such wise , that we can have no assurance of them , no not for a day . we know not what a day may bring forth . and so much for the demonstration of this truth , viz. that there is such a vicissitude . the next thing is the efficient causes of it . for we never know any thing throughly , ( says the philosopher ) until we know the causes of it . now in speaking to this , i shall proceed , 1. negatively , 2. affirmatively . 1. negatively , in shewing what have been thought to be the causes of all changes and alterations , yet are not so indeed . and here the epicures and vulgar heathen have thought fortune to be the cause of them : and they define it thus to be , an event of things without reason . but how unreasonable it is to say , that an event of things without a cause , should be the cause of all events , judge ye . for it was only the ignorance of the true causes , that made the name of fortune ; there being nothing fortuitous in it self , but only to us and our ignorance ; since the power and providence of god hath the ordering and disposing of all things here below . and this did the wiser sort among them confess , as the satyrist tells us . nullum , numen abest si sit prudentia , sed te nos facimus fortuna deam — others again , as the stoicks , make fate or destiny the cause of all alterations , which they say is an event that necessarily falls out , from a certain inevitable order and connection of natural causes , working without the will of god , as the supreme orderer and disposer of them , he being subjected to them , and not they to him : whereby they take away the very nature of the godhead , which is to be a most powerful and free agent , that works what , and by what means it pleases ; all secondary causes depending upon that , and that upon none . but enough of these : for i must remember my self , that i am now speaking to christians , who acknowledge the divine providence in all things ; and therefore shall speak no more of these negative and supposed causes , but shall now give you the true efficicent causes of them , by way of affirmation . and here know , that logicians tell us of two efficient causes ; principal , and less principal : and this is twofold , impulsive , and instrumental . first then , the principal cause of all changes and alterations is god : for so said the heathen man , — valet ima summit mutare , & insignem attenuat deus , obscura promens — but why borrow i weapons from the philistins forge , when as there is enough for this , that may be drawn out of gods armory of the scriptures ? as psal. 75.6 , 7. promotion , says the prophet , comes neither from the east , nor from the west , nor from the south ; but god is the iudge , he puts down one , and sets up another . so also job 34.29 . when he gives quietness , who can make trouble ? and when he hides his face , who can behold him ; whether it be done ( says elihu ) against a nation , or against a particular man only ? again , amos 5.8 . he makes the seven stars and orion , and turns the shadow of death into the morning : the lord is his name . the oratour expresseth this well , by comparing gods omnipotency to the power of the soul over the members of the body , which upon the least intimation of the mind do turn and move about with all facility . now god ( says he ) is the sole mind of the universe , and hath all parts and parcels thereof at his beck and pleasure , to be turn'd into any shape or form at his disposal . nay , it is no dishonour for god to cast the eye of his providence upon the alteration even of the meanest things : for who is like , says the psalmist , to the lord our god , who hath his dwelling on high , and yet humbles himself to behold the things in heaven and earth ? not only to behold the things in heaven , which is a great condescention to him , whom the heaven and the heaven of heavens cannot contain ; but also the things in earth . now how unworthy these are of his taking notice of , you may see by those diminutive expressions of them , compared with gods greatness , isa. 40.15 . where the prophet says , behold , the nations are but as the drop of a bucket , and are counted as the small dust of the ballance ; behold , he takes up the isles as a very little thing . and if this be not low enough for them , he says further , v. 17. that all nations before him are as nothing , and are counted to him as less than nothing . now look what a wide difference there is betwixt the sea and a bucket of water , yea the drop of a bucket ; or betwixt a heap of dust , and the small dust of the ballance ; betwixt very great and very little ; betwixt all things and nothing at all , yea less then nothing , ( if less could be : ) so vast is the disproportion betwixt god and all nations , which are the greatest among all earthly things . and yet for all this , is god pleased so far to extenuate his own greatness , and to take off from it , as to look after them , and run them about in their several stages from one point unto another . and if you would have this truth to be made out further unto you , our saviour doth it , mat. 10.29 . by two several instances . the one is of two sparrows , which are little birds and of small value ; but the greek yet runs it more diminutively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little sparrows ; and so they must needs be , for they were sold both even for a farthing , and this is price little enough . yet the arabick makes it less , and hath for it phals , which is the least piece of money that can be ; and accordingly expresses the two mites spoken of , mark 12.42 . ( which makes but one farthing ) by phalsain in the dual number , as a late and learned expositor notes . the other is of the hairs upon our heads , being a kind of excrement belonging to our bodies , and no integral or necessitous part of them , ( as the heart , hands , and feet are ; ) and yet he tells us , that god numbers these , and takes such a particular account of them , that not one of them falls to the ground without his disposal . in the vision of the wheels we read of a wheel within a wheel . now the wheel within is the wheel of gods providence , that turns about the wheels of all outward things , be they never so low and mean. for as god doth not labour in doing the greatest things , so neither doth he disdain , either to do or undo the least ; but as he made the small and great , ( says the book of wisdom ) so also doth he care for both alike . the potter having power over his clay , either to make of it a vessel of honour or dishonour , and being made , either to preserve it in that form and being he hath bestowed upon it , or else to deform and destroy it , since it is equitable that every one should do with his own as he pleases . nay , as he says of the gnat , that nusquam potentior natura quam in minimis ; so may we say , that god doth no ways advance his power and wisdom more , than in ordering of the least accidents to be disposed of to his glory , and the good of his children . and so much for the principal efficient cause . the less principal follows ; which ( as i said ) is either impulsive or instrumental . now the impulsive cause of all changes and alterations is the sin of man. this usher'd them in at the first , and so it doth still . for before adam sinned , he enjoyed a paradise of constant and uninterrupted happiness : but so soon as he sins against god , then follows a great change presently : for the earth all fruitful before , now becomes barren , himself subject to labour , his wife to travail and sorrow , and both to cares and troubles , to weakness and dissolution . and so it is also with nations and kingdoms . if they be chang'd at any time , sin is the cause of it ; and the greater their sin is , the greater ususually is their change . great sinnings are the floud-gates to let in great alterations upon them . for it is not a bare sinning in a nation , ( from which there is none that could ever plead exemption ) but a sinning in some high measure , that is an in-let to changes in the highest kind . which made david say , psal. 107.34 . that a fruitful land is turn'd into barrenness for the wickedness of those that dwell therein ; which the vulgar latine reads , propter malitiam , i. e. for the malicious wickedness of those that dwell therein ; which notes a sin of a high nature , viz. such a one as is persisted in both against knowledge and conscience . and therefore it is a good observation which musculus hath upon the words : these strange alterations , says he , of nations and kingdoms , are not for the sinning of them , ( from which no nation can be free ) but for their malicious sinning . and this you may see farther in jerusalem , ezek. 21. where we read of a very great judgment that should befal her from the babylonian , viz. utter destruction , expressed by the threefold overturn wherewith god threatens her , v. 27. and v. 24. he laies down the impulsive cause that mov'd him to it ; and this is an impudent and shameless sinning against god : for they did not commit their sin in a corner , as those that were asham'd of it , but ( brazen-faced wretches as they were ) they declar'd their sin as sodom , and discover'd it openly in the face of the sun : and this they did too , not only in one or two particular acts , but generally , says the text , in all their doings . now there is some hope of a modest and bashful , but none at all of a shameless and obdurate sinner . thus the father , when his son hath done amiss , yet is he well perswaded of his amendment , if he but see him blush upon his reproving of him . but when like judah , he hath once a whores forehead , and refuses to be ashamed , then doth he give him over as a lost child , and not to be recover'd . so that from hence we see , that in what place soever we find such a turn , such an eversion as this , where all is turn'd upside down ) there hath been without question some great aversio a creatore ad creaturam , some great sinning against god ( as the schoolmen call it . ) which was the reason that when the english were ( now upon their quitting of france , in henry the sixth's days ) demanded of the french by way of derision , when they would make their return thither ; it was feelingly answered by one of our nation thus , when your sins are greater than ours . it is sin then that ruines particular persons , that subverts families , that periods kingdoms , that wheels about governments , that overturns states , that disjoynts common-weals , and says unto them as to the proud waves , thus far ye shall go , and no farther . and so i have done with the impulsive cause , and come next to the instrumental causes or means which god uses in effecting his changes here ; and they are two . the first is the motion and influences of the celestial bodies . and this will the better appear , if we consider their forcible workings upon the mind of man. for though they cannot work immediately upon it , because it is immaterail ; yet may they , and do work mediately upon it , as by the body , which is the instrument of the soul to work by , and the case wherein it is put up here for a time ; and so make it either well or ill affected , according to the bodies present temper . by which means it comes to pass many times , that not only the dispositions of particular men , but also of whole multitudes collected together in a politick body , are much alter'd and chang'd , either to labour or sloth , to peace or disquiet , to good or evil actings , according as they are inclin'd by the motions of the heavenly bodies . and that these celestial bodies have their energy upon all sublunary things , is plain , first , by scripture ; as job 38.33 . where the lord speaks thus to job , know'st thou the ordinances of heaven ? and canst thou set the dominion thereof in the earth ? which implies , 1. that the heavens have power and dominion in the earth . 2. that this power of theirs is set them from gods ordinance and appointment . secondly , by the constant observation and experience of all ages . bodinus the french lawyer speaks well to this point ; many erre ( says he ) greatly , who think the influence of the celestial spheres to be nothing , when as their strength hath ever been most effectual , as in sacred writ is to be seen : and he cites the 38. chap. of job before-mentioned to prove the same . adding further , that many ancient writers have noted the great changes in cities and kingdoms upon the conjunction of the superior planets , but to them only where they have been deputed of god to that end and purpose . and that they have been instrumental towards the working of such effects , he shews by an induction of some particular instances : as , that before the translation of the roman soveraignty unto caesar , there was a great conjunction of the superior planets met together in scorpio : which fell out again seven hundred years after , when the arabian legions received the law of mahomet , rebell'd against the greek emperours , and subdued the eastern asia from the christians . the same also came about again , anno christi 1464. after which ladamachus , king of the tartars , was by his subjects thrust out of the chair of soveraignty ; and frederick the third driven out of hungary by matthias corvinus , who from a prisoner stept up to the royal throne , &c. and alstedius tells us , that the conjunction of saturn and jupiter in february , 1642. did foretell and portend the revolution of some new empire and government to fall out after it in europe . the effect whereof in part ( it's like ) we have seen in this nation already , and may live ( if god so dispose of us ) to see further of it yet in time to come . but to pass this , and to come to that daily and usual course of gods proceedings with us in the world . here methinks there should be few , ( though of ordinary capacities among us ) but ( if we be a little observing ) may see this truth made good by the eye of our own experience , which tells us , that the earth is either fruitful or barren , and the air either wholsome or infectious , sutably to that measure and manner of influence they receive from them . and therefore when god will at any time bring about some great change in the world , it is then easie to see how usually he fits his inferiour means , according to their several natures , for the orderly transacting of it in those stations wherein he hath set them . as , when he will turn a fruitful land into barrenness , and again , a barren land into fruitfulness , ( which he promis'd his own people , hos. 2.21 . ) there he tells them in what order he will work it : i will hear ( says he ) the heavens , and they shall hear the earth , and they shall hear jezreel . for this is a sure rule , that the supreme cause of all doth not take away the natures and workings of secondary causes , but rather establish them : which is the reason of that speech of god to job , in the ordinary revolution of the times and seasons of the year , job 38.31 . canst thou bind the sweet influences of the pleiades , and loose the bonds of orion ? now the pleiades are those we commonly call the seven stars , that have their influence on the earth , by producing sweet showres to the opening and refreshing of it , about the spring of the year ; and orion is a constellation most conspicuous in the winter-season , as having a commissionary power to bind up the earth with frosts . again , canst thou bring forth mazzaroth in his season , ( i.e. the twelve signes successively after one another ) or guide arcturus with his sons ? ( i. e. the polar star , as some will have it , with those ignes minores that wait upon him ; or bootes , as others . ) it is not then so much the earth , as the heavens that give us either fruit , or withhold it ; they being the first ordinary means , whereby god uses to work out alterations in sublunary things . the second instrumental cause of these strange vicissitudes here below , is the will of man : for though it have not a liberty to spiritual , yet all grant it a liberty to external acts , and moral goodness . and this liberty of mans will , doth god use as an under-wheel to turn about most of those alterations that are in the world . it is true , that health and sickness , peace and war , plenty and scarcity , riches and poverty , proceed from god as the principal efficient cause ; but yet for all this we deny not but that god makes use both of our selves and others , as to the means of bringing them about . the life of joseph was checquer'd with variety of accidents : for he is now a slave to the ismaelites , and by and by a prince in aegypt . now these although they proceeded from god as the author , yet was the will of his brethren , as the will of reuben and judah , the instruments of preserving his life , and the wills of his other brethren the means of selling him into aegypt . now because it is the nature of instruments to be subservient to the principal agent , and to be determin'd by it ; therefore give me leave here by the way to fasten this exhortation upon you , that in all changes whatsoever you will look beyond the instruments of them , unto god the principal agent . for so did job in his losses , beyond the plundring chaldeans and sabeans , unto dominus abstulit , the lord hath given , and the lord hath taken away ; looking upon them as we use to do upon an index , tantum in ordine ad librum , only in order to the book it self , et in transitu ad deum , in his passage unto god , who sets them a work , as to their natural powers and faculties , though to the evil of them no otherwise , than by ordering and over-ruling it to the good of his children . and hence it is , that the wicked are called gods sword , as in the 17 psalm , v. 13. deliver my soul ( says david ) from the wicked which is thy sword . and so must we in all those losses that befal us here , have in our eye not so much the sword , as the hand that holds it : which will be one means , and a good one too , to bring us to davids calm temper in the 39 psal. 19. who says in the like condition , that he was dumb , and did not open his mouth , nor let fall an impatient word in it , because it was gods doing : and therefore when abishai would have taken away shimei's life for cursing of david , no , ( says he ) let him alone , iussit enim dominus , for the lord hath bidden him curse ; who then shall say , wherefore hast thou done so ? q. d. who then dare expostulate with god , or call him to account about it , as if he were unrighteous in it ; since evil men are but swords in gods hand , who , when he hath once done his work by them , will either put them up again into his scabbard , and lay them by , or else so blunt the edge of their power , that it shall not cut , or else break them a pieces , and throw them quite away ? and so much for the efficient causes of vicissitudes . next i shall speak to the ends , or final causes of them . and these are either ex parte dei , or nostri ; in respect of god , or our selves . first , in respect of god ; and so the principal end why god rings such changes upon all earthly things , and will have them disposed of after so various a manner , is to make them by it the more tunable to his own glory , which by this means is exceedingly magnifyed and advanced : but especially in the attributes of his power , truth , wisdom , and goodness . 1. in his power and omnipotency : that so he may let the world know , that the finger of his power is in all transactions ; and that he can do whatsoever he will , both in heaven and earth , and yet changes not . for why else did god work so many miraculous changes in aegypt by the hand of moses ? why turned he moses rod into aserpent , and the aegyptian waters into blood ? why their dust into lice and flies , and their light into darkness for the space of three days together ? why else created he a new generation of frogs and locusts among them ? why unheard-of diseases upon themselves , and upon their cattel ? why destroyed he their herbs and fruit-trees with hail , and their first-born with untimely death ? in a word , why caused he the red-sea to go out of its natural course and chanel , whereby it became a wall to the israelites , and a grave to the aegyptians ? did not god all this to make known the glory of his power , in the preservation of the one and destruction of the other ? yes ; for this cause ( says god to moses ) i have raised thee up , to shew in thee my power , and that my name may be declared in all the earth . 2. he advances also his glory this way , by manifesting his truth and faithfulness : in that those things which are accidental in regard of us , and seem as impossible , yet are they exactly brought to pass in their due times and seasons . as in the bringing of the israelites out of aegypt , wherein god was full as good as his word , and kept touch with them to a day in their deliverance , as you may see , exod. 12.41 . where we read , that it came to pass in the end of four hundred and thirty years , even the self-same day it came to pass , that all the hosts of the lord went out of the land of aegypt . all pharaoh's oppositions and tergiversations could not prorogue their bondage so much as one day beyond the time prefixed of god , but serv'd only to fill up that interim , or void space of time betwixt gods promise made to abraham and his performance of it . and if you ask by what intervals of time the truth of his promise came about so punctually , divines will tell you , that from abraham's receiving of the promise , unto the birth of isaac , were five and twenty years ; sixty from thence to jacobs birth ; and to his death ( which fell out presently upon their entrance into aegypt ) a hundred and thirty years . after which unto the death of levi , who was vltimus patriarcharum , the last of the patriarchs that survived , and in which space the israelites were kindly entreated for joseph's sake , were ninety four years ; and a hundred and one and twenty more of cruel bondage , until moses came to deliver them from it in the reign of pharaoh cencres . all which particulars being gathered up together , do make up the compleat sum of four hundred and thirty years , and may serve to justifie god in all his sayings , and to clear his truth in the least circumstance and punctilio of time , when it shall come to be judged . for when once gods appointed time is come to introduce a change , either for better or worse , among any people , then shall every breath of wind , how cross soever it seems to blow at the present , yet be so far from hindring gods work in it , as that one way or other you shall find it in the sequel , to contribute its help and assistance to it . 3. god advances also his glory this way , in the manifestation of his wisdom and goodness ; in that he makes a sweet harmony of so many different cords and changes , and frames a most admirable order out of a seeming disorder and confusion . many and divers are the qualities of herbs , yet if a skilful simpler hath the mixing of them , he knows how to make of them a well-relish'd and wholsome sallade : so , many were the interchangeable passages that happen'd to joseph ; and had we the same , it may be we should think them very confused ones ; but yet let the wisdom and goodness of god but lay them together , and we shall presently find , as joseph did , the close of them all in a sweet diapason . for though all things , as to us , are floating up and down , to and again , by chance as it were and accident ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says gregory nazianzen ; yet if we look to the order and appointment of gods providence , ( which doth always most wisely contrive all events for the good of his children ) they are fixt and stable , howbeit they may seem to go contrary at the present . and of gods dealing in this kind we have job an aminent example ; who is to day the greatest man for wealth and honour in all the east , ( and a tablet of this is greatness you may see in his 29 chapter , which i desire you to read over at your leisure ) wherein you shall find a whole series of worldly prosperity to wait upon him ; ) yet tomorrow he is poor , even to a by-word and proverb , as poor as job : insomuch as he spends all the next chapter in bemoaning his suddain change , beginning it with a but ; which though a small monosyllable , yet as the helm of a ship turns about the vessel any way , so doth this but turn about job , and all his former honour and prosperity , into the extremest contempt and adversity . but now , says he , they that are younger than i have me in derision , whose fathers i would have disdained to have set with the dogs of my flock ; and ending it with this doleful accent , verse last , versa est cithara mea in luctum , & organum in vocem flentium ; my harp is turned into mourning , and my organ into the voice of those that weep . yet all is well ( we say ) that ends well ; and so it was with job , which makes saint james say , by way of support unto gods people in their afflictions , ye have heard of the patience of job , and have seen the end of the lord ; i. e. what good end god gave him in it ; for the next day god brings a great deal of light out of this darkness , by a wise and gracious disposing of all that evil to him for the best , in giving him twice as much as he had at the first , and blessing his later end more than his beginning . so that although for a time all those sad changes that befell job , seem'd even to cross the ordinary course of gods care and providence to him ; yet in the conclusion you see how his wisdom and goodness cut them all out , and made them serve to his greater honour and abundance . and so much for the ends or final causes in respect of god. they follow now in respect of our selves . and these are two : first to confirm our faith ; secondly to reform our lives , and to work out by them good to his servants . first , to confirm our faith. and so god brings many times great changes into the world , to try , if amidst those shakings of outward things among us , we will be shaken in our faith , or not . that as the apostle speaks of heresies , 1 cor. 11.19 . oportet esse haereses , there must be heresies among you , that they which are approved may be made manifest ; so say i , opertat esse mutationes , there must be changes : and these not so much in respect of the things themselves , which are in their own natures liable to alteration and dissolution ; as in respect of gods end in it , that they which are approved and sincere in the faith , may be manifested to be so , by their constancy and perseverance in it . that as there is a necessity of fire to try gold , whether it be true or else counterfeit ; so also is there a necessity of changes : for by these it will appear , whether we will measure our religion by outward things , and in the loss or enjoyment of them be lost in our protestant faith , yea or no. there is nothing , beloved , more discovers the hypocrite than his ingenium versatile , ( as livy said of cato ) than his turning humour in religion : for which i do not say he shall be plagued in hell , by being wheel'd about there continually without any relaxation , ( though that may seem a punishment somewhat suitable to his weathercock-disposition here upon earth ; ) no , hoc nimis ethnicum , this is too heathenish : but rather with the prophet david , that he shall turn into hell with all those that forget god , which is that portion of hypocrites mentioned by our saviour , matth. 24. last . for if an apple be rotten at the coare , it will not hold long upon the tree , but upon the least wind will fall from it . and so it is with the rotten-hearted hypocrite ; if a little cross wind do but blow upon him , oh how soon doth he fall off from the tree of life , and become a wind-fall in his religion , for the devil that old serpent to prey upon ! every cock-boat ( you know ) will bear up well enough in a calm sea : but that is a stout vessel that can live in the most troubled water . and too too many there were in the primitive times , that like dr. pendleton in queen maries days , boasted much of their constancy in the orthodox faith during constantines days , so long as god hedg'd about his vineyard with peace and prosperity ; but so soon as that hedge was broken down , and erroneous , yea heretical doctrines were let in like so many beasts of prey to devour , then how quickly did these prove turncoats , and apostates from the faith ! but as for the true christian , he is like a rock , — mediis immotus in undis ; that although the waves are always swelling against him , yet is he the same man still in his reformed religion , and wavers not : or else like that house built upon the rock , against which the floods came , and the winds blew , but it fell not , because it was built upon a rock . and such a well-built house was st. basil , who being threatned with death by valens , if he would not advise further and turn arrian , answer'd with this brave resolution , i need not any further advice than i have taken already about this matter ; for to morrow i shall be the same man that i am to day therein , and no other . and here know that some things are of necessity , wherein we cannot but change , as in natural , civil , and moral things ; and to change in there is only humane . others again are of duty : and these either prohibited , or enjoyn'd . 1. prohibited , as in evil and erroneous things : and to change here is pious and divine ; and not to change , either weakness or obstinacy . 2. enjoyn'd , as in sacred and religious : and to change here is impious and diabolical ; and not to change , true christian fortitude and constancy . whatsoever things we see then wheeling about in the world , as governments , families and the like ; nay , howsoever we may change our selves or be chang'd in some things of an indifferent nature , by those that have dominion over our bodies and estates ; yet is there no man that hath dominion over our faith : but this is gods peculiar , and therefore in this we must not change . it is not with saving truths as it is with clothes , which alter every year as the fashion doth : for the fashion of the world passes away ( says st. john ; ) but true religion is ever in fashion with good men , and alters not . and herein we may justly take occasion to bewail the unsteadiness of some in these times , who are mere scepticks in religion , always conceiving some new opinions in it , and always in pain till they be deliver'd of their new conceptions , though never so monstrous and deformed . that which was truth with them yesterday , is no such thing to day ; and what is so to day , is otherwise to morrow ; such changelings there be in this last age , who like the moon do never appear the same two days together ! and i would to god , ( says st. ambrose , ) that their change were no worse than that of the moon ; for she returns again within a little time to her full light , but these never . and he is blind that sees not this among us , ( namely ) how some turn every day to popish superstition , but more to anabaptistical fancies ; some unto socinian blasphemies , but most unto atheistical notions , and all into sensuality ; this being the common sewer into which all the former run , and are ultimately resolved . but as st. paul said to his galathians , so do i to such , o foolish galathians , who hath bewithc'd you that you should not obey the gospel ? and it is a metaphor , says one , from sorcerers , who use to cast a mist before the peoples eyes , that so they may not take a right view of what is presented to them : as if he had said , who hath cast a mist before the eyes of your understandings , to make that appear unto you for truth which indeed is not ? what ? are ye so foolish , that having begun in the spirit , ye will be perfected in the flesh ? so , are ye so foolish , that having begun in truth , ye will end in falshood ? or can ye be so simple , as to exchange gold for dirt , wheat for chaff , and your pretious faith , as st. peter calls it , which is the substance of things hoped for , for errours of all sorts , and mere shadows of truth ? i trow not . for if errour ( as our kingly divine said well ) have any advantage , it consists in novelty : or if truth any , it consists in constancy . was the doctrine then of the reformed churches , and the harmony of our confessions grounded upon evident and pregnant scriptures , maintain'd by the orthodox and primitive fathers , and conveyed to us by the constant tradition of the universal church , the faith of christ once deliver'd to the saints , and the truth of god yesterday ? why , so it is to day , and will be to morrow also . and therefore to day in our profession of it we must be as yesterday , and to morrow as this day : because as god is the same yesterday , to day , and for ever ; so also is the truth of god , that which was once so , will be so always , and cannot be otherwise . oh that we would then be exhorted in the apostles words , to stand fast in the faith , to quit our selves like men , and be strong : and not to be as children , toss'd to and fro , and carried about with every wind of doctrine ; but to be as men in understanding , stedfast and immoveable ; that so god may have cause to glory on our behalf , as he did on jobs , hast thou consider'd ( says god to satan ) my servant job ? so , hast thou consider'd such a servant of mine ? seest thou to how many changes i have subjected him ? to changes in his children , to changes in his estate , to changes in his liberty , to changes in his friends and acquaintance ? nay , seest thou how many of his brethren are chang'd of late , from a febrish distemper before , now into a sleepy lethargy ? seest thou how indifferent they are for their religion round about him , and how many shaken reeds there are on every side of him ? and yet for all this , as my servant job did , so doth he still hold his integrity . but enough of this . secondly , gods end also in it is , to reform our lives , and do us good by his so various dispensations towards us hence we read , isa. 30.28 . of a sieve of vanity , wherein god says , he will sift the nations , and shake them to and fro one after another , that so he may winnow them from that chaff of sin that is within them . for why was moab at ease from his youth ? why setled he upon his lees , and held still his corrupt tast ? but because he was never disquieted , nor emptied from vessel to vessel , ier. 48.11 . thus a sedentary life we find very subject to diseases ; and a long standing prosperity to a nation , is like a standing pool , whose water doth soon puddle and putrifie . and this is the reason of that speech of david , psal. 55.19 . because they have no changes therefore they feare not god ; making by it the uncheckt prosperity of worldly men , a great occasion of their continuance in sin , and so an index of gods wrath upon them , rather than of his special favour to them . and therefore now we have seen the angel of god moving the waters of this church and state by intestine war , new opinions in religion , by sects , divisions , and the like ; it will be good for us to meditate , how god hereby intends to purge us from that sinful filth that adheres to us , as our disrespect to gods ministers , and contempt of his word , our cruelty and oppression , our pride and security , our worldly-mindedness , and hypocrisie . indeed men , who are the instruments of them , may have other ends in such alterations , as to wreak their own spleen upon their adversaries , to unhorse others , and get themselves into the saddle either of profit or preferment ; ( that as demitrius the silver-smith said , we get our gains by this means ; so say they , we get our honours and estates by these means , for if the waters had not been troubled , we had catch'd nothing : ) or else to satisfie their own corrupt wills and pleasures ; as the author to the hebrews says of earthly parents , that they chasten their children after their own pleasure , but god who is the supreme agent , he doth it for our profit , and not his own ; there being no ends of gold and silver , no mere will or revenge in his end , but only our profit , and to take away the dross from the silver , that so he may bring forth ( to use solomon's expression ) a vas electum a chosen vessel , as st. paul was , and fit for the finer . thus the scripture tells us of joseph , how he was pass'd over from his brethren to the ismaelites , and from them to potiphar ; and his brethren had one end in it , but god another : for they did it for evil against him , ( as he tells them himself ) and to get twenty pieces by the sale of him ; but as for god , he meant it to him for good , and to save much people alive . and so also was christ the antitype of joseph , thrust ( as we say ) from post to pillar , viz. from judas to caiaphas , from him to pilate , from pilate to herod , from herod back again to pilate , and then into the hands of the clamorous and unreasonable multitude to be crucified ; and judas had one end in christs death , but god another . the end of judas in it was to silver his bag with thirty pieces , but gods end was to satisfie his own justice , and to save mankind by it . so that let mens sinful ends in these changes and alterations be what they will , yet is gods end in it the gaining of glory to himself , by his taking away that sin and corruption which he sees contracted in us by a long standing security . and if these changes of his be not as a gentle fire to purifie us , they shall be as a consuming fire to destroy us . and so much for the efficient and final causes of vicissitudes . the vses follow ; and they are three . first , to take us off from our greedy desire of worldly things . secondly , to unpride us in a prosperus condition . thirdly , to comfort and support us in an afflicted one . and to this purpose there is a good saying of marcus aurelius antoninus , the best of all the heathen emperours , which is this : meditate ( says he ) with thy self how swiftly all things that subsist are carried away : for both the substances themselves are in a continual flux , and all actions in a perpetual change ; yea the causes of them also , subject to a thousand alterations , neither is there any thing that can be said to be setled or at a stand . and from hence he draws this inference : art thou not then unwise , who for these things art either distracted with cares , puffed up too much with pride , or dejected with troubles ? and it may put many of us christians to the blush , who seldom make so good use of it as this heathen did , though we have a far clearer light than he had to guide us to it . first then , the consideration of this point , viz. the great vicissitude and inconstancy of all earthly things , may serve to wean our hearts from the pleasing teat of this world , and to raise them up to that place where only fixed good is found . here we are all too apt with the rich fool to set down our rests , when ( god knows ) we have little or no cause so to do . nescis enim , ah nescis serus quid vesper ferat ; since we do not know what the midwifery of this evening , nay less , of this hour or moment may help to bring forth . it may be a change of our estates into beggery , by fire , thieves , and the like ; or else of our liberty into thraldome , or of our health into sickness ; all these successively wheeling about , until at last our great change come from life to death , and swallow up the rest , as the sea doth the waters that fall into it . alas ! here we are subject to a thousand casualties ; but in heaven , there , there we shall meet with no such alterations ; for that is a kingdom that cannot be shaken as earthly kingdoms are , either by war , factions , all-eating time , or the like . no , but there is peace without war , quiet without trouble , freedom without thraldome , day without night , health without sickness , and life without death : whereas here it is far otherwise ; for god takes away one it may be , with a feaver , another with the sword , as saint augustine reckons them up . nay , he cuts off the spirits of princes ( says the psalmist : ) which junius and tremelius translate by vindemiat , i.e. he slips them off as a vintager doth a bunch of grapes from a tree , it is so quickly done . even the highest enterpizes that the greatest magnifico's of the earth undertake , god doth but blow upon them a little with the breath of his displeasure , and how soon are they blasted and shrink away to nothing ! an example of this we have in xerxes , who went against greece with a million of men , and as many ships as covered the hellespont ; as if he would have subdued the sea , have put a hook into her jaws , and have led her away in triumph : yet how soon was his over-bold pride dashed in pieces by a handful of greeks ! one and the same day saw him both happy and miserable ; using him as a tender and indulgent mother in the morning , but in the evening as a cruel and hard stepdame . oh the folly then of those that lye always sucking at these earthly flowers , which are as various in their shapes , as ever proteus was , and constant in nothing save in their inconstancy ! it was the saying of maximilian the second , that every year of our life was a climacterical year , and brought with it some great change or other . and if every year be so changeable , what fools then are they that joyn land to land , and house to house , that they may dwell alone in the earth ! yea what mean great men to pride it so much in their babels here below , and out of a greedy desire of gain to run out of their own chanels , and to call their lands by their own names ? for they that do thus , declare plainly that they think themselves to enjoy a setled estate here on earth , as if they should never see a change , or at least did not for the present look for in heaven a better and more enduring substance , as the author to the hebrews speaks , heb. 12.34 . and yet as the prophet isaiah complains , so may we , quis credidit auditui nostro ? who hath believed our report ? or to whom is this truth of god revealed ? for it is strange to see how few among us do believe this , that both in our persons and estates we are so changeable . but this is their way , says david , this is their foolishness . for how soon did galba start aside from the empire . degustans imperium , tasting it only as jonathan did the honey with the end of his spear ! how soon was haman chang'd from the minion of the court , to be the hang-by of the world ! again , how soon was nebuchadnezzar chang'd , even from a man to a beast : and herod from the highest of men , to be meat even for the lowest of reptiles ? and the prosperity of richard the third was so short ( says our incomparable historian ) that it took end ere himself could well look over it . there is not any thing then that we can call constant here on earth ; which makes the author to the hebrews , speaking of abraham , say , that he looked for a city having foundations : upon which one gives us this note ; that the heavenly city can only be said to have properly a foundation , whereas those cities that are on earth , do shew plainly by their daily ruines , that they have no sure foundation to rest upon . oh let this be a means to take off the wheels of our affections from their eager pursuit after earthly things , and set them upon things above , where the moth cannot come at them , nor thieves break through to steal . and let us look to that charge of the apostle , 1 tim. 6.17 . charge those that are rich in the world , that they trust not in uncertain riches ; or rather in riches which are uncertainty it self in the abstract ; ( for so the greek runs it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the uncertainty of riches . ) and that we may in no wise doubt of this their uncertainty , the wise man prefixes a note of certainty before this uncertainty , certainly ( says he ) riches make themselves wings , and fly away as an eagle towards heaven : as if he should have said , certainly riches and all worldly things are as uncertain as a bird that is upon the wing : and therefore we must not set our hearts upon them ; but our daily prayer and practice must be , so to pass through things temporal , that so we do not loose those things that are eternal : or else with david , let us beseech god to incline our hearts unto his testimonies , and not to covetousness . now this inclining our hearts unto gods testimonies , is nothing else but that holy and penitential change of heart and life , or else that turning unto god with all our hearts , which god calls for at our hands , and expects from us in all his changes , whether personal or else national ; which if he find in us , then let what changes soever fall , they shall all work together for our good : but if not , we must then look to be as a rowling stone , and to have our daily turns and changes in this life from one degree of misery to another , until at last we turn into hell , as david speaks , with all those that forget god. secondly , the consideration of this point may be a good antidote against pride in a prosperous condition , since god hath so ordered the web of our lives , as that adversity as well as prosperity is interwoven in it : for there is nothing that swells us up so much , as prospering here in worldly things ; and nothing again that is more effectual to asswage this swelling in us , than to consider the brevity and mutability it is subject to . now it swells us up with a high opinion either of our own goodness above others , or else of our own greatness . 1. our prospering in worldly things swells us up with a high opinion of our own goodness above others ; as 1. it makes us think our selves the only good men in gods eye , because we are prosperous in the worlds ; whereas indeed , this can be no certain rule to measure out any such thing by , since the world and the prosperity of it is so variable and uncertain . and therefore , when at any time god shall water us more than others with the lower springs of his earthly blessings , we are not therefore to have an overweening conceit of our selves , and our own causes , above others , ( as if god upon this ground had tyed his special love either to us or them : ) for you know that when god would chuse a king for israel , he chose him not by outward and perishing excellencies , for then he would have chosen in the room of saul , eliab , aminadab , or shammah , who were the three elder brothers of david , and men of goodly personages to look upon ; yet god chose none of these , ( says the text ) but david the youngest of them , though not so outwardly , yet inwardly glorious , being a man after his own heart . it is the chief argument the turks use at this day , to prove themselves the only musselmen , or true believers ; we thrive ( say they ) and prosper in the world : for how hath our mahometanism over-run all asia , africk , and the greater part of europe too ! and do not they among us then reason more like turks than christians , who speak after this manner , come , see how we bear down all before us , and ride upon the backs of the poor in triumph ! thus and thus do we prosper in the world , and do even what we list ; and is not this an evident sign we are gods children , and that the right end of the staff is ours ? sure , if we were other than gods peculiar people , he would not bless us so much as he doth . but to these i answer , that these and such like are only bona scabelli , ( as divines distinguish well out of that place of isaiah ) and not bona throni , the goods of gods footstool , ( but earthen ware ) and not the good things of his throne , which are grace and glory ; & therefore can set upon us only an earthly mark for men here to take notice of us , but not any heavenly cognizance for god to look upon us , as upon his dear and elect children . for else it would easily follow , that the alchoran were better than the bible , and the turks fancie better than our faith of christianity . and were there no other signal place of scripture for this , than that of the prophet david in his 73. psalm , ( as indeed there are very many ) this alone ( methinks ) were enough to impress this as a truth upon us , where he speaks of some that are not in trouble like other men , but pride compasseth them about as a chain , violence covers them as a garment , their eyes stand out with fatness , and they have more than their heart can wish ; yet these ( says he ) v. 12. are the ungodly who prosper in the world . and the prophet jeremy makes bold to question with god about it , in these words , jer. 12.1 , 2. wherefore , says he , doth the wicked prosper ? and why are all they in wealth that rebelliously transgress ? and he rests satisfied with this , verse 3. that god did by that prosperity of theirs fatten them as sheep to the slaughter , and prepare them for the day of destruction . and this is that prosperity of fools that the wise man speaks of , which will destroy them , prov. 1.32 . it is not then our thriving in temporals , but in spirituals , that speaks us and our faith to be accepted of god. for the truth of grace or religion , and the goodness of a mans cause , is not measured by the souldiers sword , but by the word of god , which is the sword of the spirit . god saints no man for his goodly personage , for his riches , for his politick head-piece of contriving , and bringing about his own worldly and sinister ends , or for his arms and conquests ; for then saul and croesus ahitophel and alexander the great had been high in gods book : but he values men only by their spirituals , as their graces of faith , humility , patience , meekness , obedience , and the like : and where he finds these , ( how unfurnished soever they are otherwise ) yet these are mine , saith the lord ; and in that day when i shall make up my iewels , i will spare them , even as a father doth his son ; and then shall ye discern between the righteous and the wicked , betwixt him that feareth god , and him that feareth him not . indeed god may sometimes permit evil to prosper in the world , but never approve of it : for so acknowledges the jewish church , lament . 3.35 . to turn aside the right of a man before the face of the most high , or to subvert a man in his cause , the lord approves it not . and therefore to argue from gods permission to his approbation , is a gross non sequitur , nay more , a laying our iniquity on gods back , as if he would take it well at our hands to be made a pack-horse at every turn to bear all our execrable burdens , and were ( as david speaks ) such a one as our selves , to favour evil courses , or else to own them as his off-spring . which made dionysius the elder conclude sacriledge to be no sin , when he had rob'd the temple at locri , because the gods seem'd ( as it were ) to smile upon the action , in giving them fair winds and weather , both in their voyage thither and return back again . but , as it was a great blasphemy ( says one ) for the devil to personate god , when he would be similis altissimo ; so is it greater to make god personate the devil . and yet this he doth , that makes god patronize his evil , because he prospers in it ; for this brings in god saying , that he will be like the prince of darkness , and makes the holy ghost to leave his dove-like shape , and come only to us in the form of a greedy raven or vultur . 2. as our prospering in worldly things swells us up too high with an opinion of our own goodness , and makes us think better of our selves than is meet ; so also doth it on the other side lift us up too far with thoughts of evil towards our brethren , and make us think worse of them , and the ways of god they walk in , than we should , by charging them as utterly deserted of god , because we see not now the same hedge of gods favour about them as heretofore we did , but the stakes that then prop'd them up , are now thrown away as useless and unserviceable . whereas afflictions on this hand are every way as temporary and transient , as prosperity was on the other ; and being so , must needs be as a broken reed , or a reed of egypt , wherewith we cannot exactly measure gods temple , nor the spiritual estate of his children . it was a hard stumbling-block to the prophet david for a time , when he says that his feet were almost gone , and his footsteps had well-nigh slipt , upon his sight of the wickeds prosperity ; until he went into the sanctuary of gods word , where he learnt to settle his wavering and distrustful thoughts : for there he saw , that notwithstanding his outward afflictions , that god held him up under that sore temptation with his right hand , and would ( in opposition to transitory goods , which are the proper blessings of the wicked , because they have no others but these to trust unto ) guide him with that which should infinitely exceed them , to wit , his counsel here , and his glory hereafter . and it was the great question so much agitated betwixt job and his friends , whether those doleful changes that befel him were the cognizance of his insincerity to god , and of gods disfavour to him upon it , yea or no. his friends taking advantage upon his present weakness and distemper , maintain it strongly against him in the affirmative , that they were : until at length god himself steps in to the rescue of the weaker side , and makes the conclusion ( as all logical conclusions do ) to follow the weaker part , determining it for job against his opponents in the negative , and telling them , that they spake not of job , nor of his proceedings towards him that which was right , job last , verse 7. seneca a stoick philosopher , hath a set discourse to this purpose , cur bonis viris mala eveniant , why the evils of this life most commonly fall out to good men : and he concludes it thus , that temporal evils are no sign of gods hatred to them . for , dost thou think ( says he ) that the lacedemonians hated their children , when as they experimented their disposition to virtue by stripes in publick ? no. so , do we think gods children in disfavour with him , because he lays here sore blows upon their bodies and estates by evil men , as his rods and scourges in it ? no ; for we see and feel many times ( says an experimental patient of our own well ) the deep lines and strokes of gods hand upon us , when as we cannot by our skill in palmestry decipher his meaning in it , no more than the malteses could by the viper upon saint pauls hand judge of his condition to god-ward . for god sometimes ( that we may not thus judge ) inverts humane order , and runs out his dealings towards us in the ordinary chanel of his universal providence , justice and equity , by which he waters here all alike . indeed they may seem ( i grant ) to go counter to our apprehended rules of common right : yet are they always agreeing both with gods secret and revealed will , though ( like the sun in its sphere ) not perceptible to us , because too mysterious and dazzling : however , many pretend to interpret them by a blaze of fire lighted at the natural pride of their own private spirits , and that dimme twilight of knowledge which is in them ; when as they are altogether in the dark to the true light of gods word and works herein . and here take in the opinion also of epictetus another stoick and heathen man , which speaks most christianly to this point , namely , that all are not hated of god , who do wrastle here with variety of miseries : but that there are with god good causes of it , though so secret that few can reach them . and therefore , albeit we cannot see how these actings of god may stand with his tender love to his children , and so may conceive an ill opinion of them ; yet when we shall think seriously , that gods thoughts and ways are not as ours , it will teach us to give them a more favourable interpretation . for how dare humane rashness ( says saint bernard ) reprehend that which it cannot comprehend ; in giving demonstrative reason why wordly prosperity should be virtues stepdame , and not her natural mother ! but ( to close up this discourse ) you see here by what hath been said , that it is a great errour ( howbeit now grown more than popular ) to judge of persons and causes by the events , whenas all outward things ( says solomon ) fall alike to all , neither can any judge of love or hatred by what is before him : prosperity and adversity being but separable accidents to them , and no essential properties of them , because they are grounded upon worldly things , that have so loose and mouldring a foundation , as that a man cannot tell concerning them what a day may bring forth . again , 2. as worldly prosperity swells us up with a high opinion of our own goodness above others , so likewise of our own greatness . and this makes us slight those that are under us , and deal hardly with them , ( as to temporal things ) which we would not do , if we once consider'd the mutability of it . and therefore if at any time god shall give up unto us those we conceit our enemies , to be dealt with ( if we will ) by all harshness and extremity ; yet are not we then to trample upon them in the pride of our hearts , nor to adde more load to that which god hath already laid upon them ; but rather to take off from it what we can , and to use them with all gentleness and compassion , with all mildness and moderation , as considering our selves , that we are not here to live always as gods upon earth , the same yesterday , to day and for ever : but what is the bitter cup of their portion to day , may be ours to morrow . it speaks out but a coarse and ignoble spirit , to crow and insult over those that are down . the very heathen thought it so , who had only the glimmering of nature to guide them ; much more ought we christians , whom the apostle exhorts , that our moderation may be known to all men . that as the apostle will have his corinthians to use the world with a tanquam , as if they used it not ; so must they among us , that have wealth , power and authority , so use them , as if they used them not : that so when they shall fail us , ( as they will ere long , since the wind blows not always out of one and the same favourable quarter ) we may then be able to say with comfort , that we never misemployed those talents of gods outward favour to us unto the pressure and destruction of our brethren , but only to their relief and preservation . the prophet david in his tenth psalm , speaks of some , who through the pride of their countenance do not seek after god , neither is god in all their thoughts . but their ways are always grievous ; they puff at their enemies , and say in their hearts , they shall never be moved , nor be in adversity . and such were the babylonians , who ( besides their barbarous cruelty to the israelites under captivity ) added this above all , that they scoffed and jeered at them in their miseries , with sing us now one of the songs of sion . so also were the edomites , v. 7. who cryed over jerusalem in the day of her visitation , rase it , rase it even to the foundations . and were we sure that the sun of our earthly happiness would always stand will in this our gibeon , it may be we might take liberty to do the like , and think we did well in it too . but when as we come to consider seriously , that there is no solstice here upon earth , but so soon as the sun is come to his furthest summer-point in our horizon , it is then presently vertical , and turning again to make winter-weather with us , how will this asswage that swelling of pride that is within us , and make us humble ? to this purpose there is a memorable history of caganus king of the huns , unto whom theodorus medicus being sent in an embassy from mauritius the emperour , to divert those swarms of people wherewith caganus at that time threatned to storm the empire , he apply'd himself to him in these words ; audi cagane , utilem narrationem sesostris , &c. hear , says he to caganus , a profitable narrative of sesostris king of aegypt , who being lifted up too high with his great successes against his enemies , caused four kings taken prisoners to draw his triumphal chariot , wherein one of them looked back with smiles to the wheel of the chariot , and being demanded his reason for it , answered , that he smiled to see the spoak of the wheel now at the top , to be presently at the bottom ; and again , that which is now at the bottom , to be by and by at the top . the very hearing whereof did so mollifie , and keep down the haughty princes spirit , that it drew him a little to forbear his acts of hostility against the emperour . and from this topick also of volubility , did croesus draw an argument to disswade cyrus from his intended inrode into scythia : for if thou didst lead ( says he ) an immortal army , then is there no need for thee to ask my advice in it ; but if thou dost acknowledge thy self a man , and a leader of mortals , then think that there is a wheel of humane affairs that turns about continually , and suffers nothing here below to stand long upon the same bottom . but this advice of croesus took no place with cyrus ; if it had , he would have kept himself ( as the tortoise doth ) intra testudinem , within his own shell , within his own dominions , and not have causelesly usurped upon the rightful possessions of others to his own destruction : for see the issue and event of it ! even that god who is infinite in his wisdom , and terrible in his power and justice , he that resists the proud , and looks upon them afar off , he ( i say ) made the pride of cyrus serve as a snare to take himself in , and to work his ruine : for he was no sooner entred scythia , but he found by sad experience how unconstant the world wa● not looking now upon him with 〈◊〉 smiling aspect it did before ; but the wind was now in another quarter , and ( as the wise man says or riches , that they make themselves wings and fly away ) so did his former prosperity betake her self now to her wings , and flew away , his whole army being quite defeated , and himself slain by tomyris queen of scythia . a good example to make the secure wretch look about him , and to pull down the high looks of the proud . and therefore when ever any flushing of pride begins to rise within thee , and to bud forth , as it is in ezekiel , into violence , and oppression of others , then think thou hearest some monitor calling unto thee , as king philips page did to him , memento te esse mortalem , remember that thou art mortal : so , remember that thou art changeable as well as others , and this will be an excellent means to keep it in . for tell me , would cyrus , think you , have invaded scythia , had he thought so sad a fate would have attended him in it ? or would pharaoh have oppress'd the israelites so much , had he thought that god would have tumbled him up and down so much as he did , from one plague to another , and at last made the sea his champion to revenge their injuries upon him ? or would joseph's brethren have persecuted him as they did , if they had thought he should afterwards have been lord over them ? or the gileadites have expelled jephtha , had they known he would have been such a shelter against a storm , and of such use unto them against the ammonites ? or ( to say no more ) would darius have call'd philip's boy in derision of him , had he known that he should have been conquered by him ? no , little do proud men think that the water which is now in the float , will presently be in the ebbe ; and that the spoak of the wheel which is now at the top , may quickly be at the bottome : and then he that is the greatest now among us , may come ( how soon he knows not ) to stand in need of the meanest creature whom he now despises . it is wisdome then for every christian , when as he is at the top of the wheel , and may lord it over those that are beneath , yet not to overlook them with a scornful eye , but to let down his spirit , and ( as the apostle exhorts us ) to condescend to men of low degree : for one scale is not always in depression . no , this were dura infoelicitas , a very hard and high measure of infelicity . neither is the other always in elevation : this were foelicitas miseranda , a happiness to be pitied . but the alternate wave of the beam keeps them both in awe , and especially the proud person , who seems unto me as a bird tied to a string , which if it fly too high , the hand draws in the string and pulls it down again . and so if we shall let out our spirits too high with pride , god hath then a line of vicissitude in his hand to pull us in at his pleasure . the prophet david said in his prosperity , that he should never be moved , his mountain was made so strong ; yet god did but hide his face from him a little , and he was troubled . naturally then we are too apt to know no measure in a high fortune ; but ( as a person of honour and piety in this nation said ) although in the heat of summer we easily believe there will come after it a cold season of frost and snow , yet are we so stupid as in prosperity not to consider of adversity , though the one be as successive as the other . and this makes us to exalt our selves so much above all that is called god. that as it is observable touching the book of esther ( which is nothing else but a declaration of acts done in reference to the greatness , power and glory of ahasuerus the persian monarch , as to the principal instrument of them ) that in that whole book the name of god is not so much as mentioned at all : so doth it also commonly fall out , that while we are here in the ruff of our worldly glory and prosperity , we seldom or never speak of god , and as seldome think of him , but set our selves up in his room , as nebuchadnezzar did , who spake too big , and too much of himself , saying , is not this great babel that i have built for the house of my kingdom , by the might of my power , and for the honour of my majesty ? as the fly said in the apologue when it was got up to the top of the wheel , see what a dust i make ! so , see what a dust makes this poor worm , what a mying there is with him in the height of his pride ! nothing but my kingdom , my power , and my majesty : but as for god , ne gry quidem , there is not a word of him ; he is not in all his thoughts . and therefore how soon the house of his kingdom fell upon his head , yea how short-liv'd the might of his power was , and the honour of his majesty , you may see by the next verse , where it is said , that while the word was in the kings mouth , there fell a voice from heaven , saying , o nebuchadnezzar , to thee be it spoken , thy kingdom is departed from thee . the world then may well be compared to the sea of glass which saint john saw in his vision , revelat. 4.6 . and there be also , that from the resemblance of the one to the other , interpret it thus . for first , it resembles the sea either for its ebbing and flowing ; or else for the suddain change of it : for how soon is the face of the sea alter'd ? in one and the same hour ( it may be ) thou mayst see her smiling upon thy vessel , and frowning too ; playing with it , and swallowing it up . noli igitur ( says the moralist ) tranquillitati ejus credere , i.e. do not therefore trust too much to her smooth and calm looks ; in hoc enim momento mare evertitur , for in one moment doth she appear wrinkled vvith billovvs , and turns about from a calm unto a storm . secondly , it resembles also glass , and that either for its brittleness , because nothing is sooner broken : or else for its slipperiness , because he that walks upon glass can have no sure footing ; and therefore for any man to presume upon the steadiness of it , must needs be very dangerous . that as the ancient romans used to distinguish their days into dies albi , and dies atri , white and black days : so doth god , and there is no man but hath the later of these as well as the former , his black as well as his white days . oh the madness then of wicked men , vvho are alvvays plotting against the righteous , and gnashing upon them vvith their teeth ! at ridebit deus , says david , but god shall laugh at them for it : and he gives this reason , v. 13. because he sees that their day is coming , i. e. he sees clearly that their black and dismal day is coming upon them , though themselves will not see it through the pride and security of their spirits ; yea , and he knows also punctually when it will be , though we know it not : for though to day may be fair and shining , yet may to morrow be dark and tempestuous with them ; since we know not what a day may bring forth . last of all , ( because i am loath that my sun should set in a cloud ) the consideration of this point may serve as a good antidote against despair in an afflicted condition ; or as a cordial to stay up our spirits in the saddest and most distressed times , and to teach us patience and contentedness in them : that so as in prosperity we should not say , we shall never be moved , so neither in adversity , that we shall never be delivered ; when we shall consider , that what weight of affliction soever we lye under , is not of a continuant , but of a changeable nature . and to this end we have the sure staff of gods promise unto his children to lean upon , as in the tenth chapter to the hebrews , where he says thus , yet a little while , or rather as it runs in the greek , yet how very very little while , ( with a double diminutive ) and he that shall come , will come , and will not tarry . and in the precedent verse he tells them , they have need of patience , that they may receive this promise . and in the twelfth chapter to the hebrews , the apostle takes up an exhortation to it from the wise man , and makes a consolatory use of it to his hebrews , withal taking them to task for their forgetfulness of it ; and ye have forgotten the exhortation which speaks unto you , as unto children : my son , despise not thou the chastning of the lord , nor faint , or be not broken in mind ( as others translate it ) when thou art rebuked of him . for we had ( says he ) the fathers of the flesh , who verily chastened us a few days after their own pleasure , and we were patient under their rod , and gave them reverence , but god a few days only , for our profit . shall we not then be much rather in subjection to him who is the father of spirits , and live ? thus when boetius , that christian consul and martyr at rome , was wrongfully deprived by theodoricus of his honours , estate and liberty , philosophy brings in what we call gods providence , comforting him in these words : i turn about my wheel continually , and delight to tumble things upside down ; why then doth thy heart shrink within thee , when as this changeableness of mine is cause enough for thee to hope for better things ? and so also , when many of our brethren were heretofore in exile for their religion in queen maries days , what ( i pray ) did that jewel of our church comfort them with , but onely this , haec non durabunt , aetatem ; these will not endure an age ? as indeed you know they did not , her reign being not full out six years time . and with the same consideration also should we chear up our selves now under that black cloud that hangs over the church , that it will not endure an age , but be as ephraim's righteousness was , even as the morning cloud , or as the early dew that passes away . to this end , it will not be amiss to note , how the afflictions of gods people in the scripture , are run out not by any long tract of time , as by an age , year , month , week , or the like ; but by the shortest measures that can be , as by a day : now a day ( you know ) holds not long , but is quickly gone , even as a flying bird , or a poast that runneth by . and thus good hezekiah calls the time of sennacheribs rage against judah , a day of trouble , isa. 37. v. 3. or if this be not enough , you have them then contracted within a lesser room , and measur'd onely by a night , which is no more but the dark side of a natural day , and therefore is a great deal shorter . and this made the prophet david say , psal. 30. v. 5. that heaviness may endure for a night , but joy cometh in the morning . the time then that heaviness shall endure to the godly can be but a night at the longest , but whether it shall be so long or no , the prophet is very uncertain and unsatisfied , for which cause he expresses it here with a may be , heaviness may endure for a night . but if this expression be not full enough to set forth the brevity of them , our saviour doth it then by an hour , which is shorter yet , and but the four and twentieth part of a natural day ; for so he calls the time of his persecution by the high priests and elders of the people , their hour , and the power of darkness , luke 22.53 . or , if this be yet too long a space to set forth the brevity of their afflictions , and to give a through comfort to gods people , their little continuance is then express'd by a moment , which i am sure is short enough ; so you have it isa. 54. v. 7. for a small moment ( says god to his church ) have i forsaken thee , but with great mercy will i gather thee : and again , v. 8. in a little wrath i hid my face from thee for a moment , but with everlasting kindness will i have mercy upon thee . or last of all , if any time can be shorter than this , it must then be the present time ; yet such are the sufferings of gods children , in st. pauls account , but the sufferings of the present time , rom. 8.18 . and a shorter time than this there cannot be . for as the french our neighbours are said to be for their inconsiderateness , animalia sine praeterito & futuro , creatures that have respect neither to time past nor time to come : so may we say of the present time , that it is as short a measure as can possibly be imagined , having in it nothing either of time past or future , the first of the two being dead already , and the later of them being not yet born unto us . and yet we see here for all this , that st. paul , when he had cast up the account of all which he suffered in the cause of christ , how he reckons and concludes it to be onely the suffering of the present time , and not worthy to be compared with the glory that shall be revealed . a prayer . almighty god , who rulest the sea of this world by thy power , and whose paths are in the roughest waters ; we the unworthiest of all thy servants commit our frail barks , with all that we have , to the steerage of thee our great pilot , and faithful preserver : beseeching thee so to order by thy good hand of providence all outward contingencies to us , that we may be able to bear up through them with a steady and even course , against the several storms we shall meet with in this passage to our blessed harbour of eternity . and however earthly things may like watery billows be every day rowling up and down in their vicissitudes about us ; yet suffer , oh suffer not the heavenly truth of our reformed religion to flote about any longer so uncertainly among us , nor our selves to be as children toss'd to and fro with every wind of doctrine . but let us be constant and unwavering in the profession of that holy faith we have received ; and ( thou that art the god of truth ) be graciously pleased to stay us up firmly in it by the sacred scriptures , which are thy word of truth , and the sole anchor of our faith to rest upon . lord , pull in the sails of our desires towards fleeting and transitory substances : for who will cast his eyes upon that which hath wings to flee away as an eagle towards heaven ! ballast our spirits with humility in a prosperous condition ; and when we have the highest and most pleasing gale of the worlds favour for us , give us to strike our spreading sails of pride , and to make our lenity and moderation to be known to all men , for the lord is nigh at hand . but if thou in thy just judgment against us for our manifold and hainous sins , shalt cause some cross wind or other to blow upon us , and give us over to shipvvrack in our temporals ; supply then , we entreat thee , their want with thy spirituals of patience , faith , and other suffering graces ; that although the tempest be never so boisterous without , yet we may enjoy within a christian calmness of spirit , in a happy quietude and contentedness of mind with all thy dealings towards us , and not set down our rest upon the creature , which is so restless with us , but amidst the sundry and various changes of the world , may there fix our hearts , where onely true and unchangeable joys are to be found , through jesus christ our lord. finis . a moral essay concerning the nature and unreasonableness of pride in which the most plausible pretences of this vice are examined, in a conference between philotimus and philalethes. licensed august 17. 1689. collier, jeremy, 1650-1726. 1689 approx. 128 kb of xml-encoded text transcribed from 50 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a51272 wing m2614 estc r203612 99834750 99834750 39261 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. a51272) transcribed from: (early english books online ; image set 39261) images scanned from microfilm: (early english books, 1641-1700 ; 1817:2) a moral essay concerning the nature and unreasonableness of pride in which the most plausible pretences of this vice are examined, in a conference between philotimus and philalethes. licensed august 17. 1689. collier, jeremy, 1650-1726. [4], 90, [2] p. printed for joseph hindmarsh, at the golden ball in cornhil, london : 1689. by jeremy collier, whose name appears on the title page of the second edition. with a final contents leaf. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng pride and vanity -early works to 1800. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-08 judith siefring sampled and proofread 2003-08 judith siefring text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a moral essay concerning the nature and unreasonableness of pride : in which the most plausible pretences of this vice are examined , in a conference between philotimus and philalethes . licensed august 17. 1689. london : printed for ioseph hindmarsh , at the golden ball in cornhil . 1689. to the reader . i easily foresee some people will be disobliged with the freedom of these papers , and think themselves treated with too little ceremony ; but unless they can disarm their pretended adversary , and confute his arguments , i would desire them by all means to smother their resentments : for as bad as the world is , to appear in defence of pride , and turn advocate for the devil , looks like an untoward sort of an employment . however to sweeten their humour as much as may be , they may please to consider that there was no good to be done in this case without plain dealing ; this malady of all others must be well examined , otherwise it 's in vain to expect a cure. 't is to no purpose to declaim in general against a proud man , and to give him a great many hard names ; for unless you point directly upon his vice , distinguish it's nature , and discover the weakness of that which he builds upon . every one will be sure to avoid the charge and parry against the application . farther , to abate their censure i think it not improper to acquaint them that here are no particular characters attempted , nor is there the least intention to provoke or expose any person living . besides when a piece like this is drawn from so many different faces ; the mixing of features and complexions , will keep the originals from being discover'd . in short the design of this small discourse is only to make men more useful and acceptable to society , and more easie to themselves than they generally are : and that those who over-top their neighbours upon any considerable account ; may manage their advantage with that modesty and good humour , that none may have any just occasion to wish them less . a moral essay upon pride , in a conference between philotimus and philalethes . philot. philalethes , i am glad to see you , though you are so wrapt up in speculation that i scarce knew you at first sight ; pray why so thoughtful ? you don't use to have so much philosophy in your face . philal. i have a particular reason to look a little pretendingly at present ; therefore i hope you will excuse it . philot. with all my heart , for i suppose you will not make a practice of it : but whatever emergency you may be under , i would advise you to appear in your old shape again ; for in my judgment that contemplative figure does not become you . philal. i am sorry to hear thinking agrees so ill with my constitution ; but i hope this alteration does not arise from any natural antipathy i have to sense , but from the unacceptableness of the subject i am upon . philot. pray if it be not too free a question , what were you musing upon ? philal. why last night i happened to light upon an overgrown fop , who plagued the company with such an impertinent history of his quality and performances , and was so vain and insolent in all his behaviour , that as soon as i was delivered from him , i had a plentiful occasion to consider the unreasonableness of pride ; which is the present employment of my thoughts , and upon a full view , i find so much folly , and ill humour , and monster , in the composition of this vice , that i am ashamed , and almost afraid , of the idea i have raised . philot. 't is somewhat hard you can't stand the charge of your own imagination ; but though i shall not dispute your courage , yet i much question your mortification . philal. the reason of your censure ? philot. because i have observed it 's but a bad sign of humility to declaim against pride ; for he that is really humble will be unconcerned about respect and applause ; such a person values himself upon nothing but his conscience and integrity , and therefore the haughtiness of another can't make him uneasie ; so that if he finds himself wince upon the account of neglect , he may be pretty well assured he has a fore place . philal. i think you are somewhat out in your notion of humility ; for that virtue does not make us either servile or insensible , it does not oblige us to be ridden at the pleasure of every coxcomb . we may shew our dislike of an imperious humour , as well as of any other foolish action , both for the benefit of others , and in vindication of our own right . philot. i am glad to hear this concession from you , because from hence it follows that a man may have a just esteem of himself without being proud : now if this observation was remembred and rightly applyed , men would not be so censorious in this point , nor mistake their own pride for their neighbours so often as they do . for instance , a man whom the law has made my superiour , may take notice of his quality if he pleases ; but this can't well be done , except he makes me an abatement of the regard he receives from me , therefore i ought not to interpret the reserve or familiarity of his carriage as a neglect , for provided he keeps within his proportion , he challenges nothing but his own ; so that if i am displeased , the pride lies on my side , for affecting to have an equal regard paid to persons who are unequal . philal. i have nothing to object against the main of your discourse , and conceive that the best way to know whether we are guilty or not , and to prevent charging this odious imputation unjustly upon others , is to state the nature of pride , and to enquire into the grounds of it . philot. i confess that is the way to pinch the question , therefore let what will come of it , i will stand the test of your method , though i am afraid you will say some unacceptable things . philal. suppose i do ; if the subject leads me to it , the fault is not mine : but to come to the point : pride has a very strong foundation in the mind ; it 's bottom'd upon self-love . philot. then i find there is somewhat to work upon . — philal. pray give me leave , i say pride is originally founded in self-love , which is the most intimate and inseparable passion of humane nature . the kindness men have for themselves , is apt to put them upon over-valuing their own things : which humour unless check'd in time , will make them take most delight in those circumstances and actions which distinguish them from their neighbours ; and place their supposed advantages in the best light . now this design is best pursued by being master of uncommon excellencies , which though desired by all , are possessed but by a few ; for the rareness of things raises their esteem , and draws a general admiration . and their desire of being distinguish'd , is one reason why they love to keep the odds in their own hand , and to make the distance between themselves and their neighbours as wide as may be , which often runs them upon a vain , and tyrannical ostentation of their power , capacity , &c. for this magnificent discovery makes the difference between them and their neighbours the more apparent , and consequently occasions their own greatness to be the more remarkable . philot. i think you have said something very remarkable , and i don't know but you may grow considerable by it , if you can prove your assertion . philal. pray what rising doctrine have i laid down ? philot. you say that pride is founded in self-love , which is an unseparable passion of humane nature ; from whence i gather , that it 's impossible for a man not to be proud , because it 's impossible for a man not to love himself . we are like to have an admirable preservative from you at this rate . philal. not so fast , if you had attended to the whole , you might have observed that by self-love i meant the excesses of it . philot. i thought a man could not have loved himself too well . philal. if by loving you mean wishing himself happy , i agree with you ; for we may , or rather we must desire to be as happy as is possible , provided it be without prejudice to another . but then if esteem is understood by love , it 's easie ( without care ) to exceed in our own behalf ; and in this sense we certainly do love our selves too well , as often as we set an overproportioned and unusual value upon any thing because it 's our own ; as if our fondness and partiality was the true standard of worth , and we had the faculty of turning every thing we touched into gold . philot. i will not contest this point any farther with you ; but as i remember you started another paradox , by intimating that it was a sign of ambition to esteem any excellency the higher for being uncommon : now since the value of an advantage is enhansed by its scarceness , and made more reputable to the owner ; i think it somewhat hard not to give a man leave to love that most which is most serviceable to him , philal. so it would if he had no body to love but himself ; but since he is both obliged and naturally inclinable to universal benevolence , this alters the case : for he who values any thing the more for being uncommon , will desire it should continue so , which is no kind wish to his neighbours , and is an argument that a man does not delight in an advantage so much for it self , as for the comparison ; not so much for its own irrespective goodness , as because others want it . now it affords a more generous , and i believe , a more transporting pleasure , to converse with universal happiness , though we make no greater figure in it , than the rest of our neighbours ; than to be gazed at , and admired by a crowd of indigent and inferiour people . philot. the world does not seem to be of your opinion ; however i will let your argument pass for the good nature of it . but after all let me tell you , though i have no mind to be counted proud , yet i have a strong fancy for myself , and therefore if you will not allow me to be civil to my person , we might e'en as good dispute no farther , for — philal. don't trouble your self , if your terms are moderate , we 'll never break off upon the score , therefore i will offer at a short negative description of pride , in which if it 's possible , i will give you satisfaction . philot. pray let us see how liberal you will be . philal. first it 's no part of pride to be conscious of any perfections we have , whether intellectual or moral ; for this is in many cases necessary , and impossible to be avoided . he that is wise or learned must know it , otherwise he can't understand when he judges true or false , nor distinguish difficult and noble speculations , from trifling and vulgar remarks , nor tell when he acts rationally or not . now a man that is ignorant of these things can neither be wise nor knowing : therefore as he that has a just and vigorous sense of the magnitude , distance and colours of objects , must conclude that he has eyes whether he will or not ; so these perfections of the mind discover themselves by their own light. the possessour can no more be ignorant of them , than he can doubt of his existence when he is awake . to give one instance more ; how can any person have true fortitude , who does not know how far he ought to hazard himself , and wherein the baseness of cowardise consists ? so that to affirm a man may be ignorant of his own considerableness , is to make him wise and great , and good by chance , which is a contradictition to the excellencies supposed in him . philot. right . and since i like the frankness , and tendency of your argument , i 'll try if i can reinforce it : i say then , supposing it was possible for a man to be ignorant of his good qualities ; it was by no means convenient : for if he carried such a treasure about him , without knowing how well furnished he was ; it s somewhat hard to conceive , how he could either improve or use it . if it lay thus close , it would be little better , than a mine undiscovered , for which neither the owner of the ground , or any body else are ever the richer , philal. you say well , and therefore i shall venture in the second place to affirm , that as we may be acquainted with our own accomplishments , without being guilty of pride , so neither is it any branch of this sin to discover that they are greater than some of our neighbours enjoy . if we have a real advantage over another , it 's no sin to be sensible of it ; to apprehend otherwise , is to judge contrary to the reason of things , when the case is plain , we may believe we have more honesty , sense , &c. than some others . this is as allowable as it is for us to think , that we have better complexions than moors , and are taller than pygmies . philot. can you go on ? philal. yes , i 'm not afraid to add , thirdly , that we don't fall into the sin of pride , by being delighted with those advantages of mind , body or fortune , which providence has given us ; these things in the very notion of them are supposed to be beneficial . now it 's natural and necessary for us to be pleased with the enjoyment of that which is good ; of that which is agreeable to our faculties , and an advancement of our nature : to speak strictly , when the faculty and the object are rightly proportioned , satisfaction follows of course , and it s as impossible for us not to be pleased , as it is for fire not to ascend : farther , if we are not allowed to take any satisfaction in our condition , we are not bound to give god thanks for it , ; for we are not obliged to be thankful for that which does us no good : but nothing can do us any good , except it be by giving us a pleasure either in hand or in prospect . fourthly , it is no part of pride , to be more pleased with having an advantage our selves , than by seeing one of the same value possessed by another . philot. make this out and you will oblige me . philal. very well : i prove my proposition thus . first , because that which is in our possession , or incorporated into our essence , is always in our power , and ready to be made use of when we think fit . but that which belongs to another is often at a distance , and out of our reach , and can't be communicated to us , though the owner was never so willing . secondly , it must be more agreeable to be master of any perfection our selves , than to contemplate one of the same nature in another ; because every one is more certain of the kind inclination he has to himself , than he can be of the affection of any other person whatever : that i will be always kind to my self , i am as well assured of , as that i have a being ; but that another will be so , is impossible for me to know : and therefore let a man be never so good natured , it must be somewhat more satisfactory to him , to see himself well furnished in any kind , than his neighbour . thirdly , that which is our own and in our nature , we have the most intimate and vigorous sense of ; for the presence of any desirable object , we know is more acceptable and entertaining than either the notion or prospect of it : possession gives us the life of the thing , but hopes and fancy can furnish out no more at the best than a picture finely drawn . so that , for example , let a man be of never so generous and disinterested a spirit , yet it 's natural for him to be better pleased , with being rich himself ( if he has any value for riches ) than in having the bare idea of an estate : besides as i observed , that which is our own , is always at our disposal , and does not depend upon the uncertain inclination and humour of another . philot. very comfortably argued . i find then by your discourse that a man may without vanity be pleased with his circumstances , and have good thoughts of himself too , if he deserves it . now some people are so unreasonable , that they will neither give men leave to love , nor understand themselves ; if they are conscious of any commendable quality , they must be sure to lay it out of the way that they may not see it ; nay if a man has taken never so much care to make himself insignificant , in order to the promoting of humility , they will scarce let him know he is good for nothing , for fear he should grow conceited of his virtue . but i perceive you are not so strait laced , and pedantick in your notions . therefore if you can recover us no more ground , let us know directly what pride is , and be as fair as you can . philal. why pride in the plainest words which i can think of , is too high an opinion of our own excellency . philot. how shall we know when we over-rate our selves ? philal. that is a very seasonable question , and absolutely necessary to the state of the case : therefore i shall lay down some indisputable marks of this vice , that whenever we see the tokens we may conclude the plague is in the house . philot. let us hear your diagnosticks . philal. first , then we may be assured we have this disease , when we value any person chiefly because his advantages are of the same nature with those we enjoy , neglecting others who have an equal right to regard , only because their privileges are of a different kind from our own . for instance , when men who derive their considerableness from the sword , the gown , or their ancestours , think none worthy their esteem but such as claim under their own pretences ; in this case it 's evident it can be nothing but partiality and conceitedness which makes them give the preheminence . secondly , we may certainly conclude our selves infected with this vice , when we invade the rights of our neighbour , not upon the account of covetousness , but of dominion ; only that we may have it in our power to create dependencies , and to give another that which is already his own . thirdly , when men don't measure their civil advantages by the laws of their country , but by their own fancies , and the submissions of flatterers ; this is another infallible sign they are proud. fourthly , to mention no more , when men love to make themselves the subject of discourse : to conn over their pedigrees , and obtrude the blazon of their exploits upon the company ; this is an argument they are overgrown with conceit , and very much smitten with themselves . philot. though i think you have hit the symptoms pretty well , yet except they are marked somewhat more distinctly , 't is possible for a man to have most of them without being e'er the wiser . for unless we are able to draw up a just state of the degrees of merit , we can never take the true height of our pretensions , and being in this uncertainty it's odds if self love does not make us determine to the prejudice of our neighbours . now i would gladly know how we must go to work to be sufficiently informed in this point . philal. we must endeavour to get right apprehensions of the several excellencies of humane nature , and what proportion they hold to each other : in order to the assisting our judgment in this case i shall lay down these general rules . first , those advantages which spring from our selves , which are the effects of our power and courage , of our industry or understanding , are more valuable than those which are derived , and borrowed , because they are a sign of a richer and more active nature . secondly , those qualities which are most useful ought to have the preference : for since acknowledgments ought to be suitable to the nature of benefits received , those who have the largest capacity of obliging , may fairly challenge the perheminence in our esteem ; and therefore in the third place the duration of an advantage ought to be consider'd ; and that which has the firmest constitution and is most likely to continue , ought to be prefer'd to others which are brittle and short lived . these rules carefully apply'd will snew us how far our pretensions to regard are short of , or exceed other mens , and so prevent an over-weening opinion of our selves . however , we are to observe that outward respect ought to be given according to the distinctions of ; law , and though a man may happen to be very defective in point of merit , yet we ought to take notice of the value authority has set upon him . philot. give me leave to put in a word , which is to tell you , that though i am not satisfied with your instances , yet i am glad to find you will allow us different degrees of worth . i was almost afraid you would have set all mankind upon a level . philal. to deliver you from such apprehensions , i freely grant you that the distinctions of quality ought to be kept up for the encouragement of industry , and the support of government . i hope now you have the reason of my concession , you will not be so suspicious for the future . philot. no , not till you give me a farther occasion ; especially since the inference of your discourse is not unacceptable : from whence it followeth , that when a man sees plainly that he has the advantage of his neighbour , he may let him understand so much without any offence to humility . philal. no doubt of it , especially when his station is publick ; but then the discovery of his superiority ought to be managed with a great deal of art and good nature , to which we are obliged not only in point of complaisance but justice . for though there is often a real difference between one man and another , yet the party who has the advantgae usually magnifies the inequality beyond all sense , and proportion . men don't consider that the great priviledges of humane nature are common to the whole kind ; such as being equally related to god and adam , reason and immortality , the same number of senses , and much of the same perfection and continuance . and as for those things which are the peculiar advantages of a few ; they are either acquired and enjoyed by the strength of those general ones i have mentioned , or else they are forein and in a great measure chimerical , and therefore can be no real enrichments of our nature . they are often no more than the blessings of chance , of flattery , and imagination . and though they may set us upon higher ground , yet they can add nothing to the true stature of our being . but to combate this vice more successfully , we 'll examine its most plausible pretences , and see if we can discover the weakness of them . philot. what pretences are those ? philal. i mean learning , nobility , and power ; for these you know are accounted the brightest and most distinguishing advantages . but though they ought all to be considered , yet i believe there is much more weight laid upon them , than in strict reason they will bear . philot. you talk as if you were retained by the mobile , and had a mind to bring us back to our original state of ignorance and peasantry . philal. i tell you once again you are much mistaken . i have no design to lessen the value of any mans honour , or understanding : let people have as much sense and quality as they please , provided they don 't grow troublesom and ridiculous about it . philot. i somwhat suspect you have a mind to engross this vice of pride to your self . this sort of discourse looks like declaiming against arbitrary power , where the sharpest invectives are commonly made by the most enterprizing , and unmortifyed men , who are only angry that they are not possessed of that absoluteness themselves , which they endeavour to render odious in others . philal. hah ! you are somewhat smart . however let me tell you , if i have any such project as you imagine , you have me upon a fair dilemma . for , if my reasons against pride hold good , they will stand upon record against my self , which i suppose will be no unacceptable revenge for you : if they are insignificant , you will have the diversion of laughing at the folly of the attempt : and which is more considerable , you may keep your good opinion of yourself into the bargain . philot. pray begin your attack as you think fit , and for disputes sake i 'll try how far i can maintain the ground against you . philal. first then , learning ( to begin there ) and high conceit agree very well together : for a man of letters may have a clearer notion of the stupidness and deformity of this vice , and being better acquainted with the frame and passions of humane nature , he can't choose but discover how unacceptable it must make him to all mankind . besides he is supposed to know that nothing in strict reason deserves a true commendation , but a right use of the liberty of our will , which is in every ones power to manage to advantage . secondly , learning gives us a fuller conviction of the imperfection of our nature , which one would think might dispose us to modesty . the more a man knows the more he discovers his ignorance . he can scarce look upon any part of the creation , but he finds himself encompassed with doubts and difficulties . there is scarce any thing so trifling or seemingly common , but perplexes his understanding , if he has but sense enough to look into all the objections which may be raised about it . he knows he has a being 't is true , and so does a peasant , but what this thing is which he calls himself , is hard to say . he has reason to believe , that he is compounded of two very different ingredients , spirit , and matter ; but how such unallyed and disproportioned substances should hold any correspondence and act upon each other , no mans learning yet could ever tell him . nay how the parts of matter cohere , is a question which it 's likely will never be well answer'd in this life . for though we make use of the fairest hypotheses , yet if we pursue the argument home , we shall go nigh to dispute away our bodies , and reason our selves all in pieces . insomuch that if we had nothing but principles to encourage us , we might justly be afraid of going abroad , lest we should be blown away like a heap of dust : for it 's no solution to say the greater parts of matter are connected with hooked particles ; for still the difficulty returns how these hooks were made ? quis custodiet ipsos custodes ? what is it that fastens this soder , and links these first principles of bodies into a chain ? and as the more refined understandings know little or nothing of themselves , and of the material world ; so upon enquiry we shall find them as defective in their skill about moral truths : ( excepting those who are taught by revelation , which supernatural discoveries the unlearned are capable of understanding , as far as their happiness is concerned . ) those who made laws in their respective countries , we have reason to believe had their minds polished above the vulgar rate : and yet we see how unaccountably the publick constitutions of nations vary . the persians and athenians allowed incest , the lacedemonians stealing , and some indians herodotus mentions , used to bury their best friends in their stomachs . in short , the rules of decency , of government , of justice it self , are so different in one place from what they are in another , so party-coloured and contradictious , that one would almost think the species of men altered , according to their climates ; and that they had not the same nature in common . one would almost think that right and wrong lay rather in the fancies of men , than in the reason of things , and was bounded more by seas and rivers , than by any unalterable limits of nature ; that virtue and vice were minted by the civil magistrate , and like coins would pass for currant only in his own dominions . the heathen philosophers may fairly be granted to have as good pretences to learning , as any other sort of men among them : and yet we may observe from tully and laertius what a small proportion of solid knowledge they were masters of ; how strangely did they differ in matters of the highest import ? how eagerly did they dispute , and not without probability on both sides : whether there was any thing certain ? whether the criterions of truth and falshood were clear and indubitable or not ? whether the government of the world was casual , fatal , or providential ? how many summum bonums have they presented us with , some of them only fit to entertain a brute , others noble enough for a spirit of the highest order ? it were tedious to recount the differences one sect had with another , their inconsistences with themselves , and the ridiculous and ill supported tenets some of the most famous of them have held . insomuch that tully takes notice that there was no opinion so absurd , but was held by some philosopher or other . 't is true they could wrangle and harangue better than the common people ; they could talk more plausibly about that they did not understand ; but their learning lay chiefly in flourish , and terms , and cant ; for as for any real improvements in science they were not much wiser than the less pretending multitude . indeed the more modest of them would confess that the chief use of learning was to give us a fuller discovery of our ignorance , and to keep us from being peremptory and dogmatical in our determinations . now one would imagine the more intimate acquaintance we had with the imperfections of our nature , the greater reason we should have to be humble . is weakness a proper foundation to erect our lofty conceits upon ? indeed he that has not the leisure or capacity to examine how it 's with him , may be fondly persuaded to fancy himself somebody , and grow vain upon the kind presumption ; but for a man to be proud who can demonstrate his own poverty , is little less than madness . philot. if the case stands thus , to make all sure , we had best get an order to burn the twenty four letters , and hang up cadmüs in effigie ; for — philal. pray don't interrupt me , and i will try if i can give you a little ease . granting therefore , as we may , that learning does give some advantage , and that our understandings are really enriched by it ; yet in regard we have but a few principles to build upon , the greatest part of our knowledge must consist in inferences , which can't be wrought out without great labour and attention of mind : and when we are at any distance from self-evident truths , the mind is not only perplexed with the consideration of a great many circumstances , but which is worse , forgetfulness or mistake in the least of them , frustrates our whole design , and rewards us with nothing but error for our trouble . now he that is so liable to be imposed upon , who rises but by inches , and enriches himself , by such slow and insensible degrees ; 't is a sign that his stock was either very small , or that he is unskilfull in the management of his business , and therefore he has no reason to be proud of what he has gotten : besides it 's an humbling consideration to reflect what pains we are obliged to take to muster up our forces , and to make that little reason we have serviceable . how fast does obscurity , flatness and impertinency flow in upon our meditations ? 't is a difficult task to talk to the purpose , and to put life and perspicuity into our discourses ; those who are most ready and inventive have not their best thoughts uppermost : no , they must think upon the stretch , ransack , and turn over their mind , and put their imagination into a kind of ferment , if they intend to produce any thing extraordinary : so that considering the trouble and almost violence we are put upon , one would think that sense and reason was not made for mankind , and that we strive against our natures , when we pretend to it . philot. well ; what though our minds were poor , and unfurnished at first , is it any disparagement to us to have more wit than we were born with ? what though we can't strike out a science at a heat , but are forced to polish our selves by degrees , and to work hard for what we have ? the less we were assisted by nature , the greater commendation it is to our industry , and our attainments are so much the more our own . and since we have thus fairly distinguished our selves by merit , why should we seem unapprehensive of our performances ? since we have paid so dear for the improvements of our understanding , and our advantages are gained with so much difficulty , what harm is it to make our best of them ? why should we not oblige the negligent to distance and regard , and make those who are younger or less knowing than our selves sensible of their inferiority ? philal. i agree with you as i have already hinted , that a man may lawfully maintain his character and just pretences against rudeness and ignorance , especially when the publick good is concerned in his reputation . but when he acts a private part , and converses with people of sense and modesty , he should give them but very gentle remembrances of his prerogative : his opinion of his own worth should but just dawn upon them , and at the most give them but an obscure and remote notice , that he expected any singular acknowledgment : he should take the respect that is paid him rather as a present than a debt , and seem thankful for that which is his own : but to be stiff and formally reserved as if the company did not deserve our familiarity ; to be haughty and contemptuous , and to make scanty and underproportioned returns of civility : this is a downright challenge of homage , and plainly tells people , they must be very mannerly : 't is in effect to say , gentlemen , i have more learning , and have done the publick greater service than you , and therefore i expect to be considered for it : you may possibly say that i have more preferment too , and am paid for my merit in mony , but that shall not serve your turn ; for except you shew your selves very dutiful , i shall give you broad signs of my dissatisfaction , and never let you have the honour of my converse again . now such a man if he went much abroad , would plague mankind more with his company , than he could oblige them with his writings , though they were never so considerable . such people seem to owe their parts to their ill temper : their industry is malicious , and they have taken pains not so much to oblige the world , as to get an opportunity of trampling upon their inferiours . had they been good-natured , they would have been as dull and insignificant as their neighbours . but their imperious carriage is just as reasonable as it would have been for the old athletae to have drudged hard in eating and exercise , that they might employ their bulk and activity in beating every one who was weaker , and less skilful than themselves . philot. by your discourse you seem to mistake the matter , and not to weigh things rightly . 't is not superiority that these gentlemen of learning are so solicitous about ; 't is not personal advantage which they chiefly intend by their reservedness : they have no doubt a more publick and generous design ; for you may observe they usually bear hardest upon those of their own order and profession , which is nothing but a forced and politick stateliness for the promoting of knowledg in others . the young fry , whether you know it or not , must be held at a distance , and kept under the discipline of contempt . if you give them any tolerable quarter , you indulge them in their idleness , and ruin them to all intents and purposes . for who would be at the trouble of learning , when he finds his ignorance is caressed , and that he is easie and acceptable enough in the company of the best authors of the town ? but when you brow-beat them and maul them , you make them men for ever ; for vexatio dat intellectum ; though they have no natural metal , yet if they are spurred and kicked they will mend their pace , if they have any feeling . such rigorous usage will make them study night and day to get out of this ignominious condition , in hopes that it may come to their own turn to be proud one day . take my word for it , there is no such way to make a scholar , as to keep him under while he is young , or unpreferred . philal. notwithstanding your flourish i can't perswade my self that this dispensation of pride is so mighty useful as you pretend . i should think such an untoward management of any accomplishment should rather discourage others from attempting such dangerous circumstances . if sense and learning are such unsociable imperious things , a good-natured man ought to take especial care not to improve too fast . he ought to keep down the growth of his reason , and curb his intellectuals when he finds them ready to outstrip his neighbours . i assure you , if i was of your opinion , and thought my self near the temptation to so much ill humour , i would never look on a book again . philot. come when you have said all , there is no keeping up the credit of learning without that which you call a reserved behaviour . for if those who are eminent this way should condescend to those familiarities which you seem to desire , the honour of their profession would suffer much by it ; if they should converse upon the level , the veneration which their inferiours have for them would quickly wear off : and if the vulgar observed there was no distinction kept up amongst the men of letters ; they would suspect there was nothing extraordinary in any of them . pray who are supposed to be the best judges of learning , those who have it or others ? philal. no doubt those who have it . philot. then if they seem to undervalue it themselves , is not this the way to bring it into a general disrepute ? i tell you once again , if the privileges of merit are not insisted upon all , must go to wrack . if a man who has digested all the fathers , and is ready to add himself to the number , shews any tolerable countenance to one who has scarce rubbed through ignatius , and lets a pure english divine to go cheek by jole with him , the commonwealth of learning will grow almost as contemptible as that of the pigmies , and be only fit to write romances upon . philal. i shall not enquire how far this lofty method may advance the reputation of learning , but i am pretty sure it 's no great addition to theirs who use it ; for it only makes others more inquisitive into their defects , and more inclinable to expose them . if they take them tardy they endeavour to humble them by way of reprizal . those slips and mismanagements are usually ridiculed and aggravated , when such persons are guilty of them , which would be overlooked or excused in others of a more modest and affable conversation . if they happen to be found inconsistent with themselves : if their vanity of appearing singular puts them upon advancing paradoxes , and proving them as paradoxically . if a presumption upon their own strength , and a desire of greater triumph makes them venture too far into the enemies quarters , and take up a post which they can't maintain ; they are usually laught at for their folly and left to shift for themselves ; for pride never has any friends , and all men are glad of a just occasion to lessen his reputation who makes such an ill-natured use of it . philot. i conceive you harp a little too much upon one string : do you think the inferiour clergy for whom you are now pleading , are discouraged by none but those of their own profession ? philal. no , i grant there is another sort of people who use them with neglect enough : but then they are somewhat more to be excused . they have not such fair opportunities to understand the just pretences of a liberal education , and a religious employment . they are apt to fall under unfortunate hands in their minority : the vanity of their parents , and the knavery of flatterers often gives them a wrong notion of themselves , and makes them admire nothing but wealt hand greatness , and think no condition deserves regard but that which resembles their own . besides their neglect looks less unaccountably by reason of their quality , and their breeding makes their pride sit more decently upon them . they usually contemn with a better grace than others : for there is a great deal of art and mystery in pride to manage it handsomely : a man might almost as soon learn a trade : and if we observe we shall find that those who were not brought up to it , seldom prove their crafts-master or practise with any sort of address . to which i may add , that such persons are usually willing to pay for their imperiousness , so that a man is not made a fool for nothing . but when this lofty humour is clumsily and inartificially managed , when it 's affected by those of a self-denying and mortified profession , and who get their living by declaiming against it . when it 's taken up by men of sense , who may well be expected to see through the folly of this vice , and who generally have not those pretences of a byassed education to misguide them : especially when they play it upon persons of their own order who were born and bred to as fair expectations of regard as themselves , and are sometimes their inferiours in nothing so much as in success ; this is such a singular practice that i had rather leave it undescribed than be forced to give it its proper character . philot. i believe you will be willing to abate , if not to retract your censure when you consider that these gentlemen of the gown , whom you think too much depressed , are many of them curates ; and is it not very reasonable there should be a distance observed between masters and servants ? if you confound these two relations by lavish and indiscreet familiarities , you destroy the respect , and by degrees the very notion of superiority . if there is not a due homage paid in conversation , those who are in a state of subjection will neither know their condition nor their duty : they will be apt to forget they hold by a servile tenure , and think themselves enfranchised from all manner of suit and service . besides , if the parson should use his curate with that freedom which you insinuate , as if there was neither dependence nor obligation between them ; this might be of very ill example to the parish , and make all other servants challenge the same liberty , and grow pert upon their masters : and when this sawciness became universal , as it 's likely it might do in a short time , what less mischief could be expected from it , than an old scythian rebellion ? philal. i confess , i was not aware the being of government depended so much upon the distinction between rector and curate , and that if the modern way of distance and subordination was not kept up , we must presently return to hob's state of nature . if a curate be such a dangerous thing , that a little civil usage to him is ready to make the world fall about our ears , i wonder why so many of them are suffered . now without raising the posse comitatus , if the pluralists would but do their best to suppress them , their number might quickly be so retrenched , that they would not be in the least formidable . but you seem to argue all this while upon a wrong principle , you take it for granted , that curates are servants ; now if this proves a mistake , you will own they may be treated with a little more freedom , without any danger to authority . philot. who doubts of their being servants ? philal. i do , and for very good reasons . philot. see how a man may be mistaken ! i thought the english of curate had been an ecclesiastical hireling . philal. no such matter , the proper import of the word signifies one who has the cure of souls ; therefore in france all parochial priests are called curates , as they are likewise in our rubrick and common-prayer . philot. i find then there lies no servitude in the name , so that it must be either the deputation , or salary which they receive from the instituted priest , which sinks them into this condition . philal. that there is no servitude in either of these , i am ready to make good . 1. not in the office ; and here i must crave leave to ask you a few questions . philot. take your own method . philal. what in your apprehension is a curate's employment ? philot. to serve god in the publick offices of religion , and to take care of the parish . philal. then he is not entertained to serve the rector . philot. go on . philal. in the next place i desire to know whether authority is not essential to a master ? philot. who questions it ? philal. has the curate his authority to preach , and administer the sacraments from the rector ? philot. no , from the bishop . philal. may not a master turn away his servants when he pleases ? philot. i think so . philal. but the rector has no power to remove the curate after he is licensed and fixed by the bishop . to sum up the evidence therefore ; if the curate was not entertained to wait upon the rector , nor has his authority from him , nor can be removed from his employment , i think it is pretty plain he is none of his servant . philot. well , but does not the parson make choice of him , and pay him ? philal. don't a corporation choose a mayor ? philot. what then ? philal. pray whos 's servant is he after his election ? philot. none but the kings that i know of : but you have not answered the latter part of my objection about his being paid by the rector . philal. if you had not called for my answer , i had waved it for your sake , because i think your objection borders somewhat upon treason . philot. how so ? philal. why , is it not of kin to treason to say the subjects are masters over the supreme authority ? philot. if nonsense will not excuse a man , i think it is . philal. but your argument proves the king a servant to the people . philot. how ? philal. because they pay him taxes , and that among other reasons , by way of acknowledgment of the benefits of his government , and that they may shew themselves willing , if it was in their power , to requite him for his care of the state. philot. pray why so much concerned to prove curates no servants ? philal. because i am willing to rescue them from that contempt , which they will certainly fall into , as long as they pass under this notion : which considering the number of persons officiating , this way , must be very prejudicial to religion . besides it makes some persons , who are fit to do the church service , suspend themselves , and shew their priesthood only by their habit , rather than serve god under such uncreditable circumstances : and for the same reason others are tempted to grow too fond of a presentation , and choose rather to court it by flattery , or other indirect practices , than be condemned to the servile condition of a curate . for let me tell you , it is no ordinary piece of self-denial , for a man of a generous education , who has been trained up all along to freedom and good usage , to be degraded in his manhood , when the mind is most in love with liberty , and to enter upon business with marks of disadvantage , when he stands most in need of reputation . to my thinking this is a very discouraging and preposterous way of educating the clergy . if a man must go to service , he had better begin with it as they do in trades , and not be master at first , and then be forced to turn apprentice , or journyman afterwards . of such ill consequence it is to miscal things , and as plato observes , that an alteration of the notes in musick is apt to produce an innovation in the laws and customs of a country : so by changing the names of offices for others of less repute , we change the uses and designs of them , and make them less satisfactory to those engaged , and less serviceable to the publick than they would have been , if the character of their institution had been kept up . philot. granting at present what you say to be true , yet a curate seems to lie under another disadvantage , which makes him considered with abatement . philal. what is that ? philot. why , people are apt to fancy that it is the want either of parts or conduct , which keeps him without a patron . philal. if people think so , i am sorry their sense and charity is no greater ; for if they examined things fairly , they would find that the being a curate is no argument of a mans insignificancy , nor any just blemish to his reputation . for it is often the integrity and generous temper of his mind which hinders him from a better provision ; it is because he will not flatter the pride of some , nor keep pace with the bigottry of others : because he will neither court greatness nor faction , nor make himself popular to the disadvantage of his audience . because he cannot digest a simoniacal contract , nor charge through perjury with the courage of an evidence . in short , it is his plain and impartial dealing with the people , his resolution to preserve the decency of his character , and the innocence of his conscience which bars his promotion : so that if he was mean enough to complain , he might have the satisfaction to apply this sentence of tully to himself , non nos vitia sed virtutes afflixerunt . philot. what a broad innuendo is here upon the beneficed clergy ? philal. i am glad you have given me an opportunity of explaining my self . my meaning is not that those who are possessed of livings have gained them , by such indirect courses : god forbid ! i only say , that all men are not so lucky as to have the offer of fair conditions , and those who have not , must be curates if they will be honest ; or else lay by the use of their priesthood , which i am afraid is not very accountable . philot. i confess you have brought your self off well enough : but now i think on 't you must try to maintain the liberty of your curate a little more convincingly . for some say there lies prescription and immemorial custom against it , and then you know he is a servant by common law. philal. not at all : for as we are lately told by a great lawyer , prescription is good for nothing where there are any records to the contrary . philot. what records can you produce ? philal. why , to mention no more , the 18th of the apostles canons , and the 80th of the council of eliberis , are , i think , considerable evidence ; the first of which forbids the ordaining of those who had married a servant , and the other excludes manumized persons , while their patrons were living , from the priesthood . philot. say you so ? then i fancy those who drew up queen elizabeths injunctions knew nothing of this piece of antiquity you mention . philal. your reason ? philot. because by those injunctions a clergy-man could not lawfully marry till he had gone and made his complaint against celibacy , before two justices of the peace , and gained their consent , and the good will of the master , or mistriss where the damsel served . philal. and then i suppose if he could not prevail by his rhetorick they gave him a warrant to distrein . philot. or possibly if he courted in forma pauperis they assigned him a wife gratis out of an hospital . philal. upon my word this order , take it which way you will , has a singular aspect , and looks as if it intended to put the clergy in mind , that they ought not to aspire above an abigail . certainly discretion and merit ran very low in the church at that time , or else , some people were willing to make the nation believe so . but to return to the canons , the design of which was to secure the reputation of the clergy ; but according to the modern opinion , this provision signifies nothing ; for if a man must go to service after he is in orders , had he not as good do it before ? in your sence he often only changes his lay for an ecclesiastical master , which sometimes might be so far from an advantage that it would make the servitude the more uneasie , by being subjected to one no more than equal to himself . philot. i grant you in the primitive times the advantage of priesthood was equally shared among all the order , and none of that character had any superiority over another . for then the revenues of the church consisted only in the voluntary offerings of the people , which were all deposited with the bishop , who assigned every one his respective portion ; so that no priest had any dependence upon another for his maintenance ; but now the case is otherwise , and a man ought to be subject to him that supports him . philal. it 's somewhat hard , that the bare alteration of the church revenues should make so wide a difference between those who were equal before ; that a man must lose his freedom only for want of a presentation , and he made a servant because he does not take tithes , though he has as much spiritual authority as if he did . but i perceive you think there is no consideration equivalent to a little money , and that he who receives it must be no longer at his own disposal , though he makes never so valuable a return . since therefore you insist so much upon maintenance , what if it appears that the curate maintains the parson ? philot. that would be strange indeed . philal. to what end were the church revenues intended ? philot. to keep up the worship of god. philal. which way ? philot. by settling a competent maintenance upon the ministers of religion , that they may be in the better capacity to discharge their office , and not be obliged to lose their time , and lessen their character , by engaging in labourious or mechanical employments . philal. by your arguing there should be something for them to do . philot. yes , they are to take care of that precinct to which their endowment is annex'd . philal. i hope you don't mean not to come at it . philot. i mean they are to take care of the performance of the duties of their office. philal. then ought not he to have the revenues who performs these duties ? philot. i am not willing to grant that . philal. have a care of denying the conclusion ; you grant the revenues of the church were designed for the support of the clergy . philot. yes . philal. of what clergy ? those who live many miles distant from the premises ? philot. no , i 'm afraid they were intended for those who live upon the place , otherwise methinks endowments are a very slender provision for the benefit of the parish . philal. then if the curate does all the work , ought he not to have the reward for his pains ? in short , either he is qualified to undertake the parish or not ; if not , with what sincerity can he be employed ? if he is qualified , why is he barred the profit when he only performs the conditions upon which they were settled , when none but himself answers the design they were intended for ? to speak properly , the rector seems to live out of the labours of another , he is maintained by the perquisites of the curates office ; and therefore is in effect but a kind of pensioner to him . philot. i see you are an everlasting leveller , you won't allow any encouragement to extraordinary industry and merit . philal. you mistake me . i would have the best men have the best livings , but then before we go to doubling of preferments , possibly it were not amiss to examine whether the number of benefices exceeds the persons who are capable of them . let us first examine whether they will hold out one apiece , and when every man has one , then the supernumerary livings may be divided amongst those who are most deserving . philot. in good time , when it 's likely there there will be none left ! now do you imagine the church can be defended against her adversaries by the strength of a single parsonage ? but it may be you will say all our plurality-men are not writers . philal. no , nor readers neither . besides , we may observe that heresie and schism were very successfully combated before unions , dispensations , and consolidations were heard of . if you consult father paul's history of the council of trent , ( p. 216. ) he will inform you that non-residence and pluralities are things of no very primitive establishment . i confess some of the lay-managers of our reformation have not been over-kind to the church , so that affairs are not in so good a posture as they might have been : but god be thanked there is still some provision left for the ornament and defence of religion . philot. what provision do you mean ? philal. why , to speak to your case , there are dignities , to which those gentlemen who are prepared to engage in the controversie have a good right : and with submission to better judgments , i think it would not be amiss if all dignified persons held their preferments by a new tenure . philot. what tenure ? philal. by knights service ; pursuant to which they should be obliged to draw their pens in the cause , when ever their superiours required them : to appear in the field upon an invasion with their quota , and in short , to maintain any post that shall be assigned . philot. what if a man has not a mind to quarrel , must he be turn'd out of his dignity for being of a peaceable disposition ? philal. those peaceable men you speak of , are none of the most useful in a time of war , and therefore a smaller gratification should content them . philot. what if they are disabled by age ? philal. then they should be continued for their past services . philot. truly this is a good probable expedient to keep the church militia in discipline , and might for ought i know , very much improve the noble science of controversie . but to return to the old argument , if you intend to bring me over to your opinion of the curate , you must clear the business of his salary a little better , for i am afraid where he has his money he ought to own he has his master too . philal. i confess there would be a great deal in what you say , if the rector had the right of coinage . if the money had his image , and superscription upon it , the curate's taking it for currant , would conclude him under his jurisdiction : but that the bare receiving a sum should sink a man into a servile state , is past my comprehension . for considering that mony is a thing of such quality , and sovereign sway in the world , one would imagine it should bring power and reputation along with it , and rather enlarge than abridge a man's liberty by receiving it . and to mention nothing farther , the nature of the contract between the rector and curate , is sufficient to give you satisfaction ; for there , as has been observed , the curate undertakes no other employment but the instruction and government of the parish . there is no attendance upon the parson , no running upon his errands , nor subjection to his humour indented for . philot. methinks it is a little hard a curate must not be called a servant , as well as a cook , or a footman , since he has wages as much as the other . philal. possibly not always so much neither ; but waving that , if you had remembred what i urged to you before , this objection would have been no difficulty . philot. what was that ? philal. why , that the curate is to wait upon none but god almighty , that the manage of his employment is not prescribed by the rector , but by the rubrick and constitutions of the church , and that he is not removeable at pleasure . i suppose by this time you apprehend there is a difference between him and a footman , or a steward either . philot. well! notwithstanding your subtlety , this notion of wages sticks in my stomach still . philal. i wonder the glitter of a little mony should dazle your eyes at that rate , that you cannot see so plain a distinction . you don't seem to understand commerce , if you think that something of authority and dominion is always given in exchange for mony. now i am of diogenes his mind , and believe it possible for one to buy a master , as well as a servant . philot. as how ? philal. why , for the purpose , if a person of twenty one puts himself apprentice to another , you know this is seldom done without charge : now what does a man do in this case but purchase his subjection , and hire himself a drubbing upon occasion ? to give one instance more . when a woman of fortune marries a man with nothing , does she not give him meat , drink , and wages to govern her ? and to end this dispute , you know physicians , and lawyers , and judges , have fees or wages , either given , or assigned them by law , without being thought servants to those they are concerned with . now , what reason is there a curate should have worse luck with his mony than other people ? philot. to deal plainly , i suppose it is because he does not get enough of it . if his fees were as considerable as any of those gentlemen you speak of , i question not but his office would be much more reputable . philal. well guessed , and therefore what character do they deserve who confine him to this scandalous pittance . i believe you can scarcely name any sort of injustice which has a more malignant influence upon religion than this oppresion of curates . philot. why so tragical ? philal. because their poverty exposes them to contempt , which renders their instructions insignificant , and which is worse , makes them less considerable in themselves , as well as in the opinion of others . philot. i hope poverty is no crime . philal. no , but it 's a scurvy temptation , especially to those who have lived freely , and been bred to better expectations . for when a man finds his hopes disappointed , himself unsupported , and topp'd upon by persons of meaner pretences and employments ; this is apt to pall his spirits , and check the courage of his thoughts , so that his compositions and fortune will seem to be much of a piece . philot. i thought strait circumstances had been none of the worst promoters of learning , according to the old saying , ingenii largitor venter . philal. i grant there is some truth in your observation , and that it is want which often reconciles men to labour and letters ; but this is at their first setting out , when though they have not gained their point , yet they are full of hopes , which pricks them on , and puts them upon their utmost . but after they are once qualified for success , and find their industry discouraged , this makes them sink in the socket , and fret away their strength and spirits ; so that either out of impotence , or disgust , or dispair , they give over the fruitless pursuit , and seldom make any generous attempt ever after . 't is true , there are some hardy souls that won't be beaten off by ill usage , but these are very rarely to be met with . philot. then you think there would be a strange improvement in the unbeneficed clergy , if they had a better salary . philal. yes ; i think they would have more books , and more learning , and more credit . they would not be so easily obliged to improper compliances , nor so liable to several other miscarriages in their conduct . philot. by your discourse the slender provision which is made for them , should be very criminal . philal. doubtless so it is . for pray consider . philot. pray be as brief as you can . philal. i say then , for a clergy-man to enrich himself by the labour and necessities of one of his own order , and make his figure out of the church without performing the services required , is a direct translating the holy revenues to a foreign and secular use , and consequently besides other aggravations is no better than sacrilege , which is a very uncanonical sin , and unless we are very much in the dark will be accounted for afterwards . in short this practice has been the main ground of the contempt of the clergy , making one part of them grow cheap by their poverty , and the other by their covetousness . philot. pray what allowance would you oblige the rector to , if you had the regulation of that affair ? philal. to speak within compass , in my opinion the curate ought to have half the profits , let the value of them be never so considerable ; for if the parson has the other moiety for doing nothing , i think he has no reason to complain . but if the living be small , then he that supplies it should have two thirds assigned him , because he cannot be decently supported under that proportion . philot. well , i am not disposed to examin that matter any farther . but i beseech you what is all this to the business of pride ? i think your zeal for the curates has transported you a little out of your subject . philal. no such matter ; for it is generally nothing but ambition which makes men covetous and mean : besides , if it is a digression it is a very seasonable one . however i am willing to take my leave of this part of the argument , therefore if you please we will call a new cause . philot. i think it is best to adjourn at present , and when we meet again i will venture the other brush with you . philal. till then farewel . a second conference between philotimus and philalethes . philal. well met ! i am glad the opportunity you mentioned is so quickly returned . philot. so am i , and therefore if you please without any further ceremony , let us pursue the argument we were last upon . philal. with all my heart , and since ( as has been shewed ) learning and conceit , make so odd a figure ; let us proceed to examine the pretences of nobility , for i am afraid the vulgar notion of it is screwed somewhat too high , and that it has not , ballast enough to carry all the sail which is commonly made out . philot. i must tell you , you are upon a touchy point , and therefore i hope you will treat so nice a subject as this is with proportionable caution . philal. i am sensible of what you say , and shall manage my enquiry with all the fairness , and decency , the free discussion of the question will allow . to begin , you know all men were equally noble , or if you will , equally plebeian at first : now i would gladly understand how they came to be so much distinguished afterwards , for there are different reasons assigned . philot. i suppose the distinctions you mention , were founded upon extraordinary performances , and won at the expence of industry and merit . for how can you imagine any persons should emerge out of the common mass of mankind , unless by the advantages of capacity , labour , and resolution ? their mounting , argues that fire was the ruling element in their composition ; and that they were of a more vigorous and enterprizing spirit than their neighbours . philal. i am willing to suppose with you , that they made a generous use of these advantages , and employed them for the benefit of mankind : being as remarkable for their justice , fidelity , and good humour , as for their conduct and courage ; and therefore i am not willing to believe the account which some pretend to give concerning the original of nobility . philot. what is that ? philal. they will tell you that it has been often founded upon rapine and injustice . it seems they have observed out of thucidides , that in antient times it was counted an heroick atcheivement to plunder lustily , and he was a man of the best quality , who was able to steal most cattle . these nimrods ( say they ) grew great by the strength of their limbs and their vices , engraved their murthers upon their shields , and hectored all the little and peaceable people into peasantry . philot. this looks so like a chimerical and ill natur'd opinion , that i shall not do it the honor of a confutation . philal. i have no exceptions to your resentment , but to go on , for the more distinct consideration of the argument , we will divide nobility into two kinds , hereditary , or acquired . the first is transmitted to us from our ancestors , the other is immediately conferred by the favour of the prince . philot. proceed upon the several parts of your division . philal. 1. then , hereditary nobility seems no just ground for a high opinion , because it is borrowed . those great actions which we had no share in , cannot properly be any part of our commendation , especially if we want abilities to imitate them . 't is true , they ought to be taken notice of by others for the encouragement of vertue , and the ornament of society . but then he that depends wholly upon the worth of others , ought to consider that he has but the honor of an image , and is worshiped not for his own sake , but upon the account of what he represents . to be plain , it is a sign a man is very poor when he has nothing of his own to appear in ; but is forced to patch up his figure with the relicks of the dead , and rifle tomb-stones and monuments for reputation . philot. notwithstanding your rallying , i cannot conceive what crime it is to possess the inheritance of our forefathers . now honor is part of their estate , which was raised on purpose that we might be the better for it . and since their children were the occasion of their merit , and pushed them on to generous undertakings , ought they not to share in the glory of the success ? philal. yes . but it should be managed with great modesty , because though an honourable title may be conveyed to posterity , yet the ennobling qualities which are the soul of greatness , are a sort of incommunicable perfections , and cannot be transferred . indeed if a man could bequeath his virtues by will , and settle his sense , and learning , and resolution , upon his children , as certainly as he can his lands , a brave ancestor would be a mighty privilege . philot. i hope those fine qualities are not so incommunicable as you suppose , for methinks there is a ie ne scay quoi , in persons well born : there is a peculiar nobleness of temper in them , their conversation is inimitably graceful , and a man may distinguish their quality by the air of their faces . philal. i wish that spirit of honor and bravery you mention , was inseparable to their quality ; but it is too plain that great minds , and great fortunes don't always go together ; however i grant there is some truth in your observation , but am afraid the distinction does not always spring from the cause you assign . for by the gracefulness of conversation , i suppose you mean a decent assurance , and an address in the modes , and gestures of salutation . now these are pretty accomplishments i confess , and recommend a man to company with some advantage ; but then they are easily gained by custom and education , and therefore we need not fetch them ex traduce . and moreover , these little formalities are often magnified beyond all sense and reason , and some people are so fantastically fond of them , as if they were the topper perfections of human nature ; and that it were in reality a more valuable and gentile quality to dress well , and come handsomely into a room , than to take a town , or to be fit to discharge the office of a privy counsellor . now with submission to these ceremonious gentlemen , i am not of their mind in this matter , but think it much better for a mans parts to lie in his head , than in his heels . philot. i think so too , but you have not answered the whole . philal. true ! your air was omitted : now if this was a constant privilege of birth , which you know it is not , yet in this deceitful age of ours , there is no arguing from an outside . besides , i doubt this advantage is sometimes the effect of a slothful and effeminate life . when men will attempt nothing either in the field , or in their closets : when they will neither trouble themselves with thinking , nor endure to be exposed to the weather : this niceness , though it renders them insignificant to the great purposes of life , yet it polishes their complexion , and makes their spirits seem more moving and transparent . sometime this sprightliness and grandeur of face , is painted by flattery : for when men are once made to believe they are very considerable , they are presently for trying to write the inscriptions of their quality upon their forehead . now conceit when it is corrected with a mixture of gravity , is an admirable wash , and will make one look as wise , and as great as you would wish . philot. this grandeur of face , as you call it , may possibly be explained upon kinder principles ; for i am apt to believe that a quick sense of honour , a consciousness of worth , an elevation of thought , will sometimes break out into a lustre , and make the great soul sparkle in a man's eyes . philal. i cannot deny what you say , and therefore the best construction ought to be made , where the known character of the person does not disallow it . philot , i see you can be fair when you list , therefore i shall venture to go on with you to another advantage of nobility , viz. antiquity . now to begin in your own way , don't you think it is a great addition to ones birth to stand at the bottom of long parchment pedigree , and be some yards removed from the first escocheon ? is not that family substantially built which can stand the shock of time , and hold out against all varieties of accidents ? how generous must that blood be , which has been so long refining , and run through the channels of honor for so many ages , where it is sometimes as hard to come to the plebeian fountain : as to find out the head of nilus ? philal. not so hard neither , for if you go but one inch farther than the gentleman at the top you spoke of , it is ten to one but you take old goodman , &c. by the leathern breeches . and as for the antiquity of a family , though it looks prettily at first sight , yet i fear it will abate upon examination . philot. pray try your skill upon it , for i am not of your mind . philal. then to deal plainly with you , i conceive the antiquity you talk of , is commonly nothing but antient wealth , and therefore the chief commendation of this privilege consists in the long continued frugality of the family , who after they were once possessed of an estate , had the discretion to keep it . philot. is it nothing then for a man's ancestors to have lived in reputation , and to have had interest and command in their country for so many generations ? philal. i suppose the english of all this is no more than that they have lived in good houses , eat and drank better , and born higher offices than those who have wanted a fortune . now mony , and a moderate share of sense , will furnish any man with all these advantages . and as to the holding out against so many accidents , and alterations of state , i am afraid it sometimes proceeds from shifting and indifferent principles , and from a servile compliance with whatever is uppermost . so that what my lord bacon mentions in reference to notions and inventions , may be sometimes applicable to families ; where he tells us , that time is like a river , in which metals and solid substances are sunk , while chaff and straws swim upon the surface . secondly , you are to consider that an antient gentility does not necessarily convey to us any advantage either of body or mind : and to speak like philosophers , these are the only two things in which we are capable of any real improvement . i confess , if every generation grew wiser , stronger , handsomer , or longer lived than the other : if the breed of a man's family was thus improved , the farther it was continued ; then indeed the quality of an escocheon would be exactly contrary to that of cloaths , and the one would always grow better , as the other does worse , by wearing . from whence it would follow , that if the seven sleepers had been made gentlemen immediately before they entred their cave , and had held on their nap from seventy , to seven hundred years , they had most undeniably slept themselves into a considerable degree of quality . philot. you may talk as subtilly as you please , but you must not think to baffle established and uncontested opinions , with a few logical quirks . philal. pray don't grow warm , and i will endeavour to satisfie you , and in order to it , i observe in the third place , that an antient gentility , makes a man superior only to those of the same quality , ( viz. an esquire , to an esquire , and so in the rest ) and that in nothing but in point of precedency . the reason , i suppose , why those which are placed in any degree of honor , precede others who are afterwards raised to the same height , is for the encouragement of industry . to make men forward to exert their earliest endeavours to deserve well of the state ; for this reason there is a distinction made between merit , otherwise equal , only upon the account of the priority of time. philot. is this all you can afford ? philal. look you ! we that pretend to be subject to a constitution , must not carve out our own quality , for at this rate a cobler may make himself a lord. philot. and what then ? philal. why , then i say , it is vanity for any man to have a better opinion of his family than the law allows : my reason is , because the law is the measure of honor , as well as of all other civil rights . besides , i must tell you that it is both reasonable , and the interest of the state that merit should be considered , of what date soever it is . a worthy action ought to be as much rewarded now , as one of the same kind was a thousand years since . the prospect of honor , to a generous mind , is the chief incitement to all great undertakings . this consideration polishes arts and sciences , makes men industrious in improving their understandings , and resolute in exposing their persons , for the publick service . if therefore we dote upon antiquity so far , as to undervalue the merit of the present age , the government must necessarily suffer by it : for such a partiality will slacken the nerves of industry , and occasion a negligence both in those who have an antient title to honor , and in those who have not . the first will grow sluggish , because they have a sufficient share of reputation already ; and therefore need not run any hazards about getting more . the latter will abate in their forwardness to oblige their country , because they know their service , though never so great , will be contemned , and for that very reason which ought to make them the more valued , that is , because their considerableness came from themselves . moreover , if the inheritors of antient honor , have not by personal additions improved that stock which was granted to their ancestors ; there is no reason it should be rated above the same degree ( precedency excepted ) which is given now . for to affirm that a family raised to nobility by this king , is not as good as one raised by the conqueror , is a reflection upon his present majesty : it supposes his judgment , or his authority , less considerable than that of his predecessours ; and that the fountain of honour is almost dry'd up , and runs more muddy than in former ages . philot , how plausibly soever you may make your opinion look , i 'm sure it has the disadvantage of being singular . for you know a plain gentleman of an ancient family is accounted a person of better quality than a new made knight , though the reason of his dubbing was never so meritorious . honour like china dishes must lie some ages under ground before it comes to any perfection . and to carry on your own figure , the greater distance from the spring always makes the stream the more considerable . philal. this it is to be wiser than the laws ! and since you are for illustrations i reply , that to suppose an ancient title ( though lesser in degree ) is preferable to a greater of late creation , is as if one should affirm that an old shilling is better than a new half-crown , though the alloy and impression are the same in both . nay from your argument a man may conclude that a coarser metal only by being digg'd and refin'd in the dayes of our great grandfathers , ( though perhaps it has contracted some rust by lying ) is more valuable than the same weight in gold but lately separated from the oare . and that an ancient estate is really better than one newly purchased , though the lands of the latter are richer , and the survey larger than the other . now if a man should prove so fanciful as to demand a greater rent for his farm because it has been in the possession of his family for some hundred of years , i believe the want of tenants would soon convince him of his errour . from whence it 's evident that in taking an estimate of nobility we are not so much to consider its antiquity , as the merit of the first grantee , and the distinction the prince has put upon it ; which like figures or other marks upon money , stamp the value , and tell the subject for how much it is to pass . philot. pray by your favour are not meddals , and coyns valued more for their antiquity than their metal ? philal. that question is to the point ; and therefore i answer , first , that coyns , &c. though they are valuable as rarities , yet they signifie little in exchange and common use ; and if a man has any debt to pay , or commodities to buy , k. charles his image , and superscription will do him much more service than ce'sar's . secondly , the reason why these things are sometimes so much valued , is not because they are old but useful : they often rectifie chronology , and explain history , and retrieve us several material parts of learning , which might otherwise have been irrecoverably lost . thirdly , there is a disparity in the case of ancient coyns and families ; for in the first you have the same numerical peice , in the latter nothing but the name or relation , so that the change and succession of persons seems to destroy the notion of antiquity . to make the instance parallel we must suppose a gentleman as old as methusalem , and then i confess he would be a great curiosity , and ought to be valued accordingly . philot. as i remember you were saying , the merit of the first gentleman of the house ought to be consider'd . philal. yes , i conceive that circumstance very material , and that if upon enquiry it proves unintelligible , or unlucky , it 's no small abatement to the family . for if he advanced himself by a voluntary engaging in unjust quarrels , he has no better pretence to honour than what a resolute and successful padder may challenge . if he owes his heraldry to a servile flattery , and a dextrous application to the vices of princes , the marks of their favour are rather infamous than honourable to his posterity , because he is ennobled for those qualities , for which he ought to have been punished . philot. what if the gentility was purchased , i hope we may make the best of what we have paid for ? philal. by all means ! but then this is a sign that worth and distinguishing qualities were wanting , otherwise the honour had been conferred gratis . the same may be said when arms or titles are given at the instance or recommendation of a favorite , for this is down-right begging for quality , and looks more like an alms than an honour . farther it 's a lessening to a mans nobility , when the reason and grounds of it are unknown , for if his rise had been derived from worthy and creditable causes , he would in all likelyhood have been as certainly acquainted with them , as with his arms ; it being both easie and for the reputation of the family , that records of this nature should have been preserv'd , and therefore the loss of them seems rather to proceed from design than neglect . in short , if the first principles of honour happen to be thus coarse , or counterfeit , it 's not in the power of time to mend them : a pebble or bristol stone will not change their natures , and improve into diamonds , though they are laid up a thousand years together . philot. hark you mr. i doubt your effects ( if you have any ) have lain but a little while in the heralds office. philal. probably as long as your worships : but i take it to be much more a gentlemanly quality to discover such unsociable mistakes than to abett them . if we are capable of understanding any thing , it must undoubtedly be more creditable to promote good humour and modesty in conversation , and give men right apprehensions of themselves ; than to flatter them into groundless conceits , and make them believe they may be truly great , and yet good for nothing . to maintain such indefensible and dangerous principles of honour , which not only impose upon our understandings , but emasculate our spirits , and spoyl our temper , and tend only to the nourishing of idleness and pride ; is in my opinion no very heroical undertaking . philot. then i find we must come to the merits of the cause as you call them , and examine upon what foundation the family stands . philal. i think that is the only way to know what we have to trust to , and how far we may insist upon the advantages of birth . philot. what are the usual steps to honour ? philal. i suppose one of these three , learning , commerce or arms. the pretences of learning have been examined already ; to which i shall only add , that if a person whose mind is enlarged , and beautified with all sorts of useful knowledge , is notwithstanding obliged to modesty , and sobriety of thought , then certainly those who claim under him , and are wise only by proxy , ought not to grow too big upon their relation to the muses . to proceed , commerce is another expedient which often distinguishes a man from the vulgar . for trading raises an estate , and that procures honour , so that in this case wealth is the main of the merit , and that which is chiefly insisted on by those who inherit it . but here we ought to be very cautious and meek-spirited , till we are assured of the honesty of our ancestours , for covetousness and circumvention make no good motto for a coat . and yet your men of trade are too often assisted in their fortunes by these qualities . philot. i think you are too hard upon them , and believe they may come into their estates by more accountable methods , viz. by their industry , by understanding how to make use of all fair advantages , and by the luck of a good acquaintance . philal. i grant there is a great deal of good faith , frankness and generosity to be found among tradesmen , and that such professions are necessary to the convenience and splendor of life , and being thus useful ought to be esteemed honourable . but their being used to value small gains is apt ( without care ) to make them contract a narrowness of spirit , and to stand too much to the point of interest . philot. what is that which they call the mystery of trade ? philal. a great part of it consists in the skill of over-reaching their customers , which science , i fear is not learned meerly for speculation . philot. possibly it may be for caution , that they may not be imposed on by others . philal. i am willing to think so , however these arcana officinae , are counted such essentials , that except an apprentice is fully instructed how to adulterate , and varnish , and give you the go-by upon occasion , his master may be charged with neglect , and sued for not teaching him his art , and his trade . philot. it seems then he cannot be an honest man , except he teaches his servant to play the knave . philal. granting your inference , yet you know a man may understand his weapon better than his neighbour , and notwithstanding be of a very peaceable inoffensive temper . however , when the rise of the family is owing to such an original , a man has a particular reason not to flourish too much upon the glitter of his fortune , for fear there should be too much alloy in it . for some people are forced to climb in a very mean and servile posture . they must flatter , deceive , and pinch ; use their neighbours , and themselves too , very unkindly , before they can gain their point . so that if the ancestour had not been remarkably little , his posterity had never been reputed great . philot. but what needs all this scruple ? why should i enquire so anxiously how my ancestors came by their estate ? let their merit be as small as you please , the revenue will not sink upon this score . now , if you considered the sovereignty of mony , how it commands honor , and beauty , and power , how much of ornament , and defence , and pleasure there is in it ; you would allow us to be a little uppish upon the matter : for when a man has such a universal instrument of delight , and is master of that , which is master of every thing else , he ought visibly to congratulate his happiness , and pay himself a particular respect . philal. if i could purchase a parcel of new senses , and some pretty undiscovered curiosities to please them with , i confess i should be more desirous of growing rich than i am . philot. what though you cannot buy any new , you may please the old ones better , and make one sense go as far as two , with poverty . philal. i am not altogether of your mind ; besides if my understanding does not improve proportionably , i am only in the fairer way to be more a brute . philot. understanding ! mony will buy good books , and though the owner should should not know how to use them , yet if has an estate , he will never want people to make him believe he has sense , which will be in a manner as well , for pleasure consists mostly in fancy . philal. i don't envy such a one the entertainment of his imagination , though i believe it is much short of the transports of lunacy : but withal i think that folly and madness are no proper judges to pronounce upon the advancements of human nature . but to return to the argument , no person can be great by being owner of those things which wise men have always counted it a piece of greatness to despise . to which i must add , that it is not the possessing , but the right management of any valuable advantage which makes us considerable . he that does not employ his fortune generously , is not to be respected merely because he has it . indeed if a man gives me part of his estate , i am bound to make him an acknowledgment ; but i am not obliged to honor him because he is pleased to keep it to himself . philot. well! since merchandize is sometimes liable to exceptions , and antient wealth has no right to challenge worship , and homage . pray what do you think of nobility raised by arms ? i hope here you will grant the materials are all shining , and solid . and when an ancestour works out his fortune by great and hazardous undertakings , by contempt of danger and death , and all the instances of an heroick gallantry ; is it not highly reasonable his descendants should share his honor , as well as his inheritance ? nay , they seem obliged , in justice to his memory , to have some stroaks of greatness and reserve in their carriage . they might better be profuse in their expences , than their familiarities . the wasting his estate , and razing him out of the heralds books , is scarce more injurious to his name , than the heedless condescensions of his family . for by such ill managed humility , they do as it were prostitute his quality , mingle his ashes with ignoble dust , and deface the monuments and distinctions of his merit . philal. i confess a man ought to be civil to his generation , but not to that degree as to plague the living , only in ceremony to the dead . and i may say farther , that a noble ancestor , does not desire his posterity should pretend to honor him this way , except his qualities , as well as his name descend upon them . a person truly great , is never fond and unreasonable ; he hates to see folly idolized , though it be in his own children ; and had rather have his memory buried in oblivion , than his honor should be usurped by a degenerate insignificant off-spring . besides , the reasons you assign why martial men ought to be valued by after-ages , seem to be common to other pretences to nobility . philot. i am sorry if they appear so , since i designed them chiefly for the advantage of arms. for in my judgment , the profession of a soldier has a particular , and paramount title to honor. for can there be a more extraordinary instance of greatness , than for a man to be undismayed amidst so many horrible instruments and images of death ? to expose his person as freely as if he knew himself immortal , and to fear nothing but obscurity and disgrace ? and therefore though there are many other creditable employments and accomplishments , yet there is a transcendent , and almost an astonishing greatness and gracefulness in valour . it has something more illustrious and sparkling , more noble and majestick than the rest . philal. hold ! you are going to describe alexander or cesar ; do you think that every field , or charge in gules , can pretend to all these fine things ? this must be examined farther by and by : at present i shall only observe to you , that though i have a great esteem for a gentleman of the sword , and don 't in the least intend to lessen the just character of military glory ; yet i conceive there is another profession , which possibly does not glitter altogether so much upon the sense , but for all that , if you touch it 't will prove right sterling . philot. what profession do you mean ? philal. that of learning ; therefore if you please , i will just glance upon the advantages of learning without interposing my judgment by way of comparison . philot. do so , for i think you had need say some kind things upon this argument , to make amends for the freedom you took with it in our former conference . philal. don't mistake me , i am conscious of no injury , and therefore design nothing by way of reparation . philot. take your course . philal. 1. then not to mention that learning is an improvement of our minds , which is the noblest part of us . i say not to mention this , you may please to take notice , that without some share in this accomplishment , war it self cannot be successfully managed . without the assistance of letters , a man can never be qualified for any considerable post in the camp. for courage and corporal force , unless joyned with conduct , and reach of thought ( which are the usual effects of contemplation ) is no more fit to command than a tempest ; doing for the most part more harm than good , and destroying it self by its blind and ill directed motion . it is learning which teaches a general the successes and events of action in former ages , which makes him better able to judge of his present preparation . it instructs him how to take advantage of his enemies , and avoid those miscarriages which have been fatal to others before him . it teaches him how to fortifie and assault , how to manage the difference of ground and weather . it lets him into the knowledge of human nature , and shews him how to understand the tempers of other men , and to govern his own . it discovers by what secret springs the passions are moved , what are the most probable causes of hope and fear , of resolution and cowardise ; and how strangely they are mixed , and varied according to the difference of climates , governments , conditions , and occupations , especially according to the different age , temper , interest , and experience of those who are in power . philot. yes , no doubt it teaches a man to take a soul in pieces , as easily as a watch ! if ever i heard such conjuring ! philal. pray be not so sharp , the discourse is not so romantick as you suppose . philot. go on . philal. secondly , i observe that the advantages of learning are more lasting and extensive than those of arms. the courage of a soldier , does his country not much service after his death , the benefit of it being usually confined to one age : whereas by the knowledge of men and things , publick provisions for society are framed , and the constitution adjusted to the temper , and convenience of the people ; of the happy effects of which , remote posterity is often sensible . and as the consequences of valour , seldom reach beyond the death of him who shewed it , so there are few the better for it , except those a man engages for ; which are commonly none but his countrymen . but learning , by inventing and improving arts and sciences , scatters its favours in a much larger compass ; becomes a universal benefactor , and obliges mankind in its most comprehensive latitude of place and time. philot. i hope you will grant that learning must fly to the protection of the sword to secure its quiet , and all the profits accrewing from thence . for in earnest , notions , and syllogisms , are very defenceless things against violence . if we had nothing but philosophy , statutes and reports , to secure the peace ; our meum and tuum were but in an ill condition . philal. i agree with you , and shall just add in the third place , that the successes of learning are naturally of a very innocent tendency , and under good management prejudicial to none . the conquests of arts are not like those of arms , gained by slaughter , and attended with ruin and desolation . no , here is nothing routed but ignorance and error , nothing destroyed but obstinate humour , and savage disposition : emollit mores nec sinit esse feros . but a martial man , except he has been sweetned , and polished by a lettered education , is apt to have a tincture of sowerness , and incomplyance in his behaviour . and therefore if you observe your old heroes in homer , ( for want of being book-learned ) were none of the gentilest men. what a rugged tempestuous , unconversable mortal was achilles ; i could never fancy that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philot. well! i perceive it is requisite for a man to get some sense to his courage if he can : but have we not lost all our pride , and gone somewhat off from the point ? philal. no , we have only fetched a compass , and thrown our reasoning more into a circle to invest the place ; and now we will come on directly , and make a little assault , only to try the strength of the garrison . philot. very soldier-like ! in plain english i doubt you are attempting to shew that it is not so much the profession of arms , as the unexceptionable management of that profession which makes a family honourable . philal. yes . therefore before we fall too much in love with the buff in the wardrobe ; we should examin whether the war was just , whether our ancestor fought in defence of his prince and country , or let himself out to any person who would hire him to murther . we should consider whether the enterprize was great and dangerous ; whether the advantages were gained by open bravery and resolution , or were no more than the effects of chance , of treachery , or surprize . and though a man can give a creditable answer to all these questions , he should then remember there are a great many persons who have ventured as far as himself , and yet continue in their first obscurity : so that had it not been his good fortune to have fallen under the notice of his general , his merit had been unrewarded . there are many persons who perform signal service in a breach , or scalado , and yet their courage is often unregarded , and lost in the crowd , and tumult of the action , so that they get nothing but blows for their pains . to wind up this part of the discourse : let the rise of the family be never so considerable ( i mean none but subjects ) it ought not to supersede the industry , or stop the progress of those who are thence descended . for if we rely wholly upon the merit of others , and are great only by imputation , we shall be esteemed by none but the injudicious part of the world. to speak out , if neither the advantages of fortune and education ( which often concur in these cases ) the expectation of others , nor the memory of worthy ancestors , if none of these motives can prevail with a man to furnish himself with supravulgar and noble qualities , this is an argument that he is either under a natural incapacity , or else has abandoned himself to sloth , and luxury . and without dispute he is most emphatically mean , who is so under the greatest advantages and arguments to the contrary . so that the lustre of his family serves only to set off his own degeneracy , it does facem proeferre pudendis and makes him the more remarkably contemptible . philot. you are smart upon the empty sparks ! and i perceive by your discourse that if we intend to set up strong , we must do something for our selves . philal. yes : and therefore i presume that women have more reason to insist upon their birth than men : because they have not so fair a trial to discover their worth . they are by custom made incapable of those employments by which honour is usually gain'd . they are shut out from the pulpit and barr , from embassies , and state negotiations , so that notwithstanding ( as i believe it often happens ) their inclinations are generous , and their abilities great , to serve the publick ; yet they have not an opportunity of shewing it . philot. truly i think you need not have been so liberal to the beau-sex ; you know they have enough to be proud of besides heraldry . philal. what do you mean ? philot. their beauty man. philal. right , i believe that may disturb them sometimes ; but they have no great reason for it . for beauty though it 's a pretty varnish , yet it 's of a frail constitution , liable to abundance of accidents , and but a short lived blessing at the best . and waving this consideration , it seems to be made chiefly for the entertainment of the lookers on . those who are so much admired by others , can't share the pleasure of the company without the help of a glass ; for the eyes which shew us other objects cannot see themselves . nature seems to have laid the most graceful parts of our fabrick out of our way ; to prevent our vanity . for could some people always command a sight of their faces , they would narcissus like be perpetually poring upon their handsomeness , and so be neither fit for business , nor company . philot. to my thinking you have not cleared the point ; for why may we not insist upon the privileges of nature ? why should a fine woman be so prodigal of her beauty , make strip and waste of her complexion , and squander away her face for nothing ? there is no reason persons of a less agreeable aspect ( except they have some other advantage ) should converse with beauty upon a level . for those who cannot furnish out an equal proportion towards the pleasure of conversation , ought to pay for their insufficiency in acknowledgments . beauty without doubt was design'd for some advantage , and if so , certainly the owners have the best right to it . philal. i grant it ; and therefore it 's allowable for them to set a value upon their persons , for the better disposal of them . and farther if they have a mind to it , they may please themselves , because they are acceptable to others , which is a generous satisfaction : but when they grow humoursom they spoil all ; for pride not only raises a prejudice against their beauty , but really lessens it . for if you observe , it paints an ill-natured air upon their face ; and fills them with spleen and peevishness and passion , which exhausts their spirits , and makes their blood less florid , so that their beauty is neither so agreeable nor lasting as otherwise it would be . and if the present inconvenience will not cure them , they will do well to remember that they must of necessity grow humble when they are old ; unless they are so fanciful as to doat upon rubbish and ruins . philot. pray let us take leave of the ladies , and proceed to the other branch of your division , viz. to acquired nobility . and here methinks every thing looks unexceptionable and fine upon your own principles . for here we are beholden to none but our selves ; we are not thrown up the hill by anothers arms , and made considerable by diversion , or chancemedly ; but climb the ascent by plain strength , and indesatigable activity . is it not a singular commendation to have our circumstances not only large and honourable , but independent ; and almost to create the privileges we enjoy ? here is no gilding of a coarse substance , no borrowed glory , no faint reflection from an ancestour , but the man is all bright and luminous to the center , and shines and sparkles in his own worth . he is not great by genealogy and ancient title , by the favour of fortune and the labours of those he never help'd , but by nature and performances , by having greatness incorporated in himself . now may not a person who has thus distinguished himself by his merit , make use of the honour which has been so justly confer'd upon him , and put the lazy and less significant in mind of their defects ? philal. if you recollect your self you will find that this point concerning acquired nobility has been occasionally discoursed already : therefore i shall only add that upon supposition a man has obliged the publick , and is remarkable for great abilities and a generous use of them ; he would do well to remember that there are others who have ventured as far , and performed as considerably as himself , whose services all miscarried as to any private advantage , because they were not so lucky as to act under the notice of those who were able to reward : and that many persons well furnish'd for employment and honour , go out of the world as obscurely as they came in ; only for want of a proper opportunity to bring them into light , and publick view . philot. what tho some people are unlucky , ought their misfortunes to be pleaded to the prejudice of desert in others ? philal. no. but when a man has received so valuable a consideration for his service as honour and estate , he ought to acquiesce , and not press too arbitrarily for submission . he should not set a tax upon his conversation , and put the company under contribution for respect . besides a gentleman of the first head has a particular reason to manage his advancement obligingly : for by treating the little people roughly , he does in effect but expose his ancestours and reproach his own former condition . philot. you have so many fetches with you ! but what do you think of magistrates ? in my opinion those who represent their prince , and are the ministers of justice , cannot practise that humility and condescension you seem to admire , with any manner of decency , or security to the publick . for if they don't oblige their inferiours to distance , their reputation will sink , and the majesty of the government will be lessen'd , and then it 's easie to guess what the consequence must be . philal. i agree with you : magistrates ought to assert their office , and not make themselves cheap by improper familiarities . but their character may be over-strained . to prevent which inconvenience they may please to remember that their power was given them upon a publick account , more for the benefit of others than themselves . they are deputed by their prince , for the countenancing of virtue , for the ease and protection of the people , and therefore they should discourage none who are regular and fair , they should shew their authority upon nothing but insolence and injustice , thieves and malefactors ; upon those who affront the government , or break the peace . there is no necessity they should bring the air of the bench into common conversation , and wear their commissions always upon their faces . to manage their power thus singularly looks like a little private design of setting up for themselves ; as if they procured their authority to fright the kings liege subjects , and to over-awe the neighbourhood into a greater reverence . philot. but if they should happen to take too much upon them , are the people to slight them upon this account ? philal. by no means : the authority ought to be consider'd let the men be what they will. however in general i observe that the best way to secure observance , is not to insist too violently upon it . for pride is a most unfortunate vice , other immoralities usually gain their point , though they lose more another way ; but a proud man is so far from making himself great by his haughty and contemptuous port , that he is usually punished with neglect for it : and that disdain with which he treats others , is returned more justly upon himself : which may be done without much difficulty , in regard honor is not become a property so far as to have all it's appurtenances bounded and fix'd by law. the circumstantials and oftentimes the most pompous part of ceremony , are arbitrary and undetermined . for we are not told either by statute , or common law how many bows a superiour of such a degree may expect from us , nor how low we are to make them , nor how often the terms of respect are to be used in our application . philot. what do you mean ? philal. i mean that it is not settled by act of parliament , how many sirs and madams , a discourse of such a length is to be sprinkled with ; and therefore a cross-grained fellow , will tell you he has his betters upon their good behaviour : if he likes their humour , he will be as liberal to them in acknowledgments as they please ; if not , he shall take the freedom to hold his hand , and let them help themselves how they can . philot. well! i cannot reconcile this self-denying humour you are contending for to the character of a gentleman . such an untoward management of fortune and honour as this is , argues either that a man wants sense to understand his condition , or spirit to maintain it . to throw away the prerogatives of our birth , or the rewards of our industry , at such a careless cynical rate , is a sign of a rustick inapprehensive meanness , and that we have not the least inclination to greatness in us . for those who desire to be great , will endeavour to excel , and those who excel will be sure to shew it ; for the essence of greatness lies in comparison . a tall man loses the advantage of his stature , unless he stands streight , and overlooks his neighbour . philal. methinks you are somewhat out in your notion of greatness . philot. let us hear if you can hit it better . philal. to speak freely , i conceive it a much more substantial and better natured thing than you have made it . greatness certainly does not consist in pageantry and show , in pomp and retinue ; and though a person of quality will make use of these things to avoid singularity , and to put the vulgar in mind of their obedience to authority , yet he does not think himself really the bigger for them : for he knows that those who have neither honesty nor understanding , have oftentimes all this fine furniture about them . farther , to be great , is not to be starched , and formal , and supercilious , to swagger at our footmen , and browbeat our inferiours . such a behaviour looks as if a man was conscious of his own insignificancy , and that he had nothing but outside , and noise , and ill humour , to make himself considerable with . but he that is truly noble , has far different sentiments , and turns his figure quite another way . he hates to abridge the liberties , to depress the spirits , or any ways to impair the satisfaction of his neighbour . his greatness is easie , obliging , and agreeable , so that none have any just cause to wish it less . and though he has a general kindness for all men , though he despises not the meanest mortal , but desires to stand fair in the opinion of the world , yet he never courts any man's favour at the expence of justice , nor strikes in with a popular mistake . no , he is sensible it is the part of true magnanimity to adhere unalterably to a wise choice : not to be over-run by noise and numbers , but to appear in defence of injured right , of neglected truth , notwithstanding all the censure and disadvantage they may sometimes lie under . to conclude his character , a great man is affable in his converse , generous in his temper , and immoveable in what he has maturely resolved upon . and as prosperity does not make him haughty and imperious , so neither does adversity sink him into meanness and dejection : for if ever he shews more spirit than ordinary , it is when he is ill used , and the world frowns upon him . in short , he is equally removed from the extremes of servility and pride ; and scorns either to trample upon a worm , or sneak to an emperor . philot. in earnest , you have described a person of honor : and i am so far pleased with the character , that i would give all i am master of to make it my own . but can we receive no other advantages from nobility , but what have been hinted already ? philal. all that i can think of at present , are these following . first , it gives a fair occasion to excite the generosity of our minds , and disposes us to the imitation of great examples , that so we may not seem unworthy our predecessours . indeed , a man is bound in justice not to impair the reputation , not spoil the breed of the family : but to hand down the line to his posterity , at least with the same good conditions he received it . secondly , these privileges of birth may serve to check an insolent humour in others , who behave themselves contemptuously towards us upon lesser , or but equal pretences . thirdly , a man may make some advantage this way , when he falls undeservedly under publick disgrace , or is unrighteously oppressed . for in such a case , the mention of his ancestours seems free from all suspicion of vanity , and may fairly be interpreted to proceed either from self-defence , or greatness of spirit . fourthly , the same may be done when any office or promotion , may legally be claimed by vertue of an honourable condition . for example , if a man should put in to be one of the knights of malta , he might modestly enough publish his pedigree , and prove his six descents , against a less qualified competitor . philot. if you are at a stop , i think i can carry your concessions somewhat farther . for , as i remember , it has been granted already , that the common people may pay a respect to quality , though you mortifie the pleasure a little severely in those who receive it . philal. may pay a respect , call you it ? i say they must . for not to mention that gentlemen have generally a greater share of fortune and sense too , than those of vulgar condition ; not to mention this i say , if they had nothing to plead but their quality , they ought to be regarded upon that score , because the state sets a value upon it , and that for publick and considerable reasons . philot. i perceive if a man will but stay and hear you out , you are civil enough at the last . pray what are we to do next ? philal. why , now i could run a discourse with you upon the inconveniences of pride : and snew you in particular , what an unconquerable aversion it gives all mankind against us , when we are overgrown with it . how it multiplies , and conceals our defects from us , and makes us do a thousand silly things , without taking notice of them . how it makes us a prey to flatterers , and puts us to great expences only to be laughed at . i might debate with you , how it spoils conversation , and takes away the pleasure of society . how often families , kingdoms , and churches are embroiled , and the world turned topsiturvy by this vice. these and many other ill consequences of pride might be enlarged upon ; but this part of the argument is , i conceive , more proper for divines , and therefore i shall pursue it no farther . philot. well moved ! for now i think it is almost time to give over . philal. i won't tire you . your humble servant . the contents . some mistakes concerning conversation removed page 3 the grounds of pride enquired into , and shewn to be founded in self-love , and why p. 5 the due bounds of self-love briefly examined p. 6 , 7 pride described , 1. by way of negation p. 8 2. the positive marks of it are laid down p. 13 the principal pretences to this vice , viz. learning , nobility , wealth , power , and beauty p. 17 the pretences of learning considered p. 18 the office of curates generally misunderstood ; the mistakes about it rectified p. 31 the depressing their character , and streitning them in point of maintenance , of ill consequence to religion p. 35 the case of nobility considered p. 51 nobility divided into hereditary or acquired p. 53 the privileges of antiquity examined p. 57 families generally raised either by commerce , arms , or learning p. 66 the pretences of commerce inquired into , where likewise those of wealth , are occasionally handled p. 66 , 69 the merit of arms debated p. 70 the advantages of learning , and arms compared p. 73 the plea of beauty argued , and that of acquired nobility p. 79 the difference between pride and magnanimity p. 86 the just advantages of nobility p. 88 some of the unhappy consequences of pride hinted . p. 89 the end . the vanity of childhood & youth wherein the depraved nature of young people is represented and means for their reformation proposed : being some sermons preached in hand-alley at the request of several young men, to which is added a catechism for youth / by daniel williams. williams, daniel, 1643?-1716. 1691 approx. 207 kb of xml-encoded text transcribed from 74 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a66355 wing w2657 estc r31018 11766175 ocm 11766175 48747 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. a66355) transcribed from: (early english books online ; image set 48747) images scanned from microfilm: (early english books, 1641-1700 ; 1493:17) the vanity of childhood & youth wherein the depraved nature of young people is represented and means for their reformation proposed : being some sermons preached in hand-alley at the request of several young men, to which is added a catechism for youth / by daniel williams. williams, daniel, 1643?-1716. [10], 136 p. printed for john dunton ..., london : mdcxci [1691] reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng youth sermons. pride and vanity -sermons. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the vanity of childhood & youth , wherein the depraved nature of young people is represented , and means for their reformation proposed . being some sermons preached in hand-alley , at the request of several young men. to which is added a catechism for youth . by daniel williams . london , printed for iohn dunton at the black raven in the poultrey . mdcxci . to the children and young people who were hearers of the following sermons . the design of these sermons was to regulate and improve the state of your souls . the blessing of god having made them successful to several of you , enclined me to publish them at your importunity ; thô i do oft refuse a compliance with many judicious friends , in desires of the same kind , even when the subjects are more perswading . having overcome the discouragement which i suggested to my self , from the plainness of these discourses , i dare not make an apology for the commonness of the stile or matter . it had been a profanation of an ordinance , when desired to preach to youth , to propose any subject below what tends to their salvation , from that sin and wrath they are naturally under . it had been folly to treat of such a subject for edification before children and apprentices , in words unapt to inform or perswade them . i thank god i could rather bear the dislike of a few less serious wits , than neglect the eternal concerns of so many less intelligent hearers . on the same account , i am now afraid to raise the style , or omit the very repeated appeals and pleadings with children , being resolved to approve my self to the weakest reader , and leave the judicious to what is more fitted to their improvement . my prayer and hopes be , that god will accompany this book with powerful effects on your souls , and not leave you to that obstinacy , as will render it a farther aggravation of your sin and punishment ; you cannot pretend that god never informed you of your disease , nor directed you to a cure : you dare not , after reading this book , say , my danger was concealed from me , and rules for my safety were not prescribed . god will severely witness , that he condescended to argue matters with thy soul ; he disswades thee from the sins that will condemn thee at last , however thou now flatterest thy self . he useth many arguments to encline thee to duties which his very gospel cannot dispence with the want of , in any person whom he will save . let me then acquaint thee , oh young man ! that god addresseth himself to thee , as by name . thou by nature art brutish and devilish , and as long as thou followest the imaginations of thy vain mind , thy case becomes more desperate , thy lusts by indulgeuce grow more violent , and conscience still less concerned to vindicate the affronts thou offerest to gods dominion , or to represent the injury thou dost to thy own soul ; yet be assured , whether thou mindest it or not , there is a god , whose right it is to govern thee , and will be sure to judge thee : thou art born his subject , thô unwilling to obey , and forward to rebell against him ; thou hast an immortal soul , how little soever thou providest for its future state ; yea , how much soever thou actest to expose it to endless misery , and this for a short and fading pleasure . thou art naturally depraved , and thereby under that condemnation which was pass'd by the law of innocency against man , in the least sinful . oh , then do not fancy that baptism did regenerate thee whiles thou findest the want of every grace , and carnal inclinations are thy governing law. do not conceit that baptism delivered thee from thy cursed state , when thy vnbelief and enmity against holiness , do both express it , and further expose thee to it . it 's true , there is a way of salvation for lost man published in the gospel ; but that can benefit none who continues to reject christ , and refuse the terms of peace . thou art the dedicated child of believing parents , but their faith cannot save thee now that thou art capable of consenting to the covenant , and refusest it ; yea , thy early dedication adds perjury and falshood to thy profaneness . plead not thy christian name , whiles thou art a reproach to it . boast not of religious helps , when they have not that good effect on thee , as the light of nature hath on meer pagans ; which may convince us , that where the gospel fails to convert its hearers , satan oft governs more powerfully , than if the gospel had never been preached to them . we live in an age of wonders , among which it is not the least strange or awful , that professed christians are viler than heathens , and most of our baptized youths scorn the plainest rules of christianity . ah , wretched age ! wherein gospel-light cannot convince of that wickedness which even nature condemns ! what conceptions have they of god , who think he can approve of such enormities as they commit , or be satisfied with those heartless and trifling regards to which they confine all the homage which they afford him ? surely england's calamities are like to be terrible , when this jealous god ariseth to force men to juster thoughts both of his nature and his laws . i must allow that this treatise is intended to convince thee of the great evil of such things as most esteem indifferent , and practise as allowable ; yea , so far doth their blindness prevail , that sobriety ( much more godliness ) is ridicul'd as folly. but know that the feeling of endless torments will soon convince such as dare mock at divine revelations . the perfections that render god able to endure their affronts now , will oblige him to vindicate his government and honour then . poor wretches that would not be ruled by means suited to their natures , as rational , shall without their consent undergo the inflicted evils , which , whiles only threatned , did not move them . therefore , young man , be not affrighted from true wisdom by the clamours of the worst of fools , whatever wit they pretend to . vndo not thy self for the sake of a crowd , for it 's better be religious with the lesser number now , than be damned hereafter with the multitude : sure thou must be an atheist , and wholly disbelieve unseen things , if the contempt or perswasions of enslaved factors for the devil can encline thee to chuse hell , by resolving the course that infallibly tends to it . i must acquaint you , that in the last sermon i add no particular to the notes one of your selves took from me when i preached , and supplyed me since with , to help the defect of my own papers ; yet i have added many of the directions for avoiding the eight particular sins i disswaded you from in my first sermon . i have also thought fit to subjoyn a short catechism in the end , wherein you may learn the essentials of practical religion in familiar terms , if you think fit to learn it , consult the proofs . the good lord prosper all to you . could i but see young ones generally enclined to serious religion , i would hope that god hath a mercy in reserve for england , and the vengeance that hangs over it because of the last thirty years too successful contrivances to debauch the nation , in order to slavery and popery , might be diverted , or at least confined to such as are too far engaged , or obstinate to admit a reformation . that every child and youth who shall read this book , may ( as many of you already do ) thus contribute to my hopes and share in the benefit thereof , shall be the prayer of your compassionate friend , daniel williams . the contents . the context explained , to page 5. vanity considered as its natural frailty , p. 7 , 8 , 9. vanity in a moral sence in general , 10 , 11 , 12. particularly , as to eight sins to which youth is prone , 1. the folly of youth in the concerns of eternity explained and demonstrated , from p. 13. to 17. directions against folly , from p. 18 , to 21. 2. the inconsiderateness of youth , with directions against it , from p. 21. to 24. 3. the obstinacy of youth described , disswaded from , with directions against it , from p. 25 , to 33. 4. anger , and violent passions of youth described , disswaded from , with directions , from p. 33 , to 37. 5. youths idleness and mispence of time described , disswaded from , with directions , from p. 37 , to 43. 6. the levity and inordinate mirth of young people described , disswaded from , with directions to get sobriety , from pag. 43 , to 51. 7. the sin of lying described , disswaded from , with directions against it , from p. 51 , to 55. 8. fleshly lusts , viz. drunkenness , gluttony , and vncleanness described , and disswaded from , from p. 55 , to 57. directions against gluttony and drunkenness , from p. 58 , to 61. directions against vncleanness , from p. 61 , to 67. the vanity of youth , as it consists in their living to no valuable purposes , demonstrated , from p. 68 , to 74. the vanity of youth , as it lives to destructive purposes , from p. 74 , to 77. an account how childhood and youth became vain , where original sin is treated of , from p. 77 , to 82. an enquiry why youth continues vain ; where also the possibility of their healing is spoken to , from p. 82 , to 90. the reasons why many young people do grow more vain daily , from p. 90 , to 92. inferences from the whole doctrine . 1. the dismal aspect of the world , p. 92 , 93. 2. parents and masters care and pains in the education of youth , urged and directed suitably to the disease of youth , from p. 94 , to 97. 3. the reasonableness of youths subjection to the rebukes and restraints of superiours , p. 97 , 98. 4. attentiveness to advice needful and fit , p. 98 , 99. exhortations . 1. a serious examination of the present state of youth , whether they are still vain or no , urged , p. 99 , 100 2. they are called to admit directions answerable to their present condition . 1. a call to young people still vain , with directions and arguments for their present casting off their vanity , from p. 100 , to 110. 2. advice proper for such young ones as are serious , from p. 110 , to 121. a plain youths catechism , from p. 110 , to the end . ecclesiast . ch . 11. v. 10. last clause . childhood and youth are vanity . this present meeting is for the spiritual advantage of you children and young people : your good we ministers must intend , and it s your interest and duty to regard , and improve these helps , as well as elder persons , for your souls are are as immortal as the aged ; god hath a right to govern you , being you are his creatures . he hath given you a rule of life , he observeth your hearts and carriage with concern . young ones shall be arraigned at gods tribunal , and judged by the rule contained in his word , according to what they have been and done . heaven and hell are before you , one of them will be the eternal dwelling of the youngest in this assembly ; and considering , that most of mankind dye when young , heaven and hell are fuller of young people , than of such as arrived to a greater age. do such considerations affect you ? ought they not to make me serious , and importunate with your souls ? and with yours especially , because youth is under great indispositions to all that is serious and saving . oh let us look earnestly for a blessing to him , who is the god of the spirits of all flesh , numb . 16. 23. and therefore is able to impress and manage your spirits tho' unruly and vain . the author of this book is solomon ; will you regard what a great man saith ? he was king of israel in its most prosperous state : are a wise mans dictates to be heeded ? he was the wisest of meer men. but above that , this book was the result of great experience ; he speaks his feeling as well as his judgment ; yea , he records these things as a penitent after great offences , and therefore must represent things according to their truth and importance , especially since he was inspired by the infallible spirit in what he here delivers . i shall not look further than the 11th . verse , to lead you to my text. 1. there he doth by a sharp sarcasm reprove the sensual delights of young people , rejoyce o young man , &c. it s such a saying as christs to his disciples , sleep on and take your rest , mar. 14. 41. it 's not said by way of approbation , but he exposeth the sensualist by disdain , which may affect some people more than a direct reproof ; and god for our good condescends to try all ways . surely you that think sensual pleasure the greatest happiness you are capable of , will suspect that it is not what it appears to your foolish minds , whon god by the wisest man doth thus ironically brand it : he loads you with scorn , while you fondly please your selves with these poor delights , as your only paradice . god keep me from that as my portion , which god accounts my reproach . obj. but may not a young man rejoyce ? answ. yes no doubt , thou oughtest to delight thy self in the lord , psal. 37. 4. yea , thou mayst delight moderately and holily in objects of sence ; but that 's not the rejoycing here exposed . the following words explain the nature of this forbidden joy , it 's that evil pleasure which thou takest in walking in the wayes of thy heart , and in the sight of thine eyes . q. d. oh vile creature ! how base art thou become , that confinest thy pleasures to , and resolvedly wallowest in the delights that come by following the vain imaginations of thy carnal heart , and meer gratifying thy sences . what a bruit art thou , that sportest thy self in a disregard of god and unseen things , and valuest the time of youth only as it fits thee to execute what is sinful , and relish what is sensual ! is this rejoycing becoming thee as a reasonable creature , made for and suited to things of so far a higher nature ? is thy correspondence to the objects of faith quite gone ? art thou so sunk and buried in flesh ? is there no spiritual light or love to govern thy desires , and pleasures ? if this be the merry young man , what an object of contempt is he in all his mirth ? even in his jollity he is to be scorned , as well as pityed . 2. he allarms this brutish sensualist with a prospect of judgment . god addresseth himself to thee as one stupidly ignorant , but know thou : it 's what thou art little acquainted with , or thoughtful about ; for all these things he will bring thee into judgment , a sore thorn in thy gay cloaths ; a great cooler to thy lusts , meer gall in thy cups , and a sad disturbance to thy airy conceits : god will bring thee into judgment for all these things . thô thou despise his laws , thou shalt not escape his sentence : he will not leave it to thee , whether thou shalt be miserable ; though he referr'd it to thy choice , whether thou wouldst be serious : hee 'l compell thee to feel his wrath , though he would not force thee to refrain thy voluptuousness . yea , oh thou that sportest thy self in thy brutish delights ! thou shalt account for all , thou shalt suffer for each . thy punishment shall be proportioned to thy sins , and to thy pleasures thou didst take in sinning , and dost thou never consider how great that 's like to be ? 3. he then annexeth a serious caution against two evils , to which young persons are obnoxious , v. 10. therefore remove sorrow from thy heart ; that is anger , as the word may be rendred , or all those heart lusts which will end in sorrow of heart . thou art afraid of seriousness , thou seemest to prevent sorrow by thy carnal mirth : but alas , thou art making way for the deepest groans by thy seeming cure ; thou bringest on sorrow by a pretended driving it away . but young man , god seeing thou takest a wrong course , condescends to warn thee against the anguish which thou preparest by thy vicious inclination . 2. and put away evil from thy flesh ; that is , fleshly pollutions , to which youth is prone , or the bodily punishments which vile courses expose to : if you take the first sence , then , as in forbidding heart lusts , he stops a course of sin at the spring-head , without which all the attempts for reformation will be too feeble ; so in forbidding fleshly pollutions , he would restrain the acting of sin : q. d. thô lust is conceived in the heart , yet let it not break forth in thy practice : for abstinence from wicked acts will conduce to change thy temper , and abate thy guilt . if you take the latter sence , then he argues from that misery , which brutish youth is most likely to be affected by , q. d. that body which thou so indulgest , that flesh whereof thou art so tender , is like to feel the woful effects of thy folly : therefore as thou lovest thy very flesh , kindle not the flames which are to devour it in hell ; bring not down those judgments , which may torment thy body on this side the grave . the wise man introduces these advices by a motive referring to v. 9. therefore , &c. as if he had said , because god will bring thee to judgment , avoid these sins , for which thou shalt certainly be arraigned , and prevent the miseries which the sentence will include , and which the judge must execute according to the sanction of that law whereby thou shalt be judged . then , then , o young man ! thou shalt know by the punishment felt , that thy lawgivers threatnings were not vain , though during temptations they appeared so . my text is a further motive , and as such is here inserted : for childhood and youth are vanity , q. d. to these sins your young years are prone , they have room in your temper , and without great care and labour cannot be removed , or put away ; therefore be intent and vigorous to put away evil from your flesh , to remove sorrow from thy heart . having thus described the coherence of the words , i shall lay them down for a doctrine , as they be in my text. doct. childhood and youth are vanity . i shall explain this doctrine , and insist on that sence of the words , which will most conduce to the advantage of young persons . ( 1. ) childhood and youth may be taken for that time of humane life , which is short of manhood . if you take it thus , then the whole clause may be thus expressed : though you are very apt to boast of these years , as most conducive to happiness , though now your spirits are vigorous , your bodies healthy and strong , your sences quick , the cares and maladies of old-age are far from you ; yet all this will not make you happy . this time of youth it self is vanity , it 's insufficient to make thee a blessed creature ; yea , though thou didst enjoy all sensible things that can minister to its satisfaction , it is but vanity ; a poor thing , a short and empty matter , which leaves its admirers deceived , yea , undone , if they have no better provision . a serious old man disdains those years , and would not live them over again ; yea , few live long that wish not much of that time expunged out of their life , and remember it with a blush . ( 2. ) childhood and youth note persons of those years or age , viz. children and young people . i shall consider these words in this sence , and of such of you the spirit of god proclaimeth vanity , as your proper epithite . quest. what is meant by vanity , as it predicates of these young people ? answ. vanity is either natural or moral , and then it 's the same as to say , 1. young people are frail and mortal . all flesh is grass , and the goodliness thereof as the flower of the field , isa. 40. 6. the robust youth hath his breath in his nostrils ; by the course of nature he may live longer than old men , yet by the frailty of nature he may die before the oldest man. thou reckonest upon long life , but thou mayest dye tomorrow : oh young man ! thou hast the seeds of death in thee , thou canst not resist any messenger of death ; heb. 9. 17. the sentence lies against thee , and sin the cause of death cleaves to thy early age , rom. 8. 10. what variety of accidents art thou subject to every moment ? it 's by gods power you children are alive till now , as well as the man of eighty : oh young folk ! that think of many years , before death and you can meet ; how many younger than you are already rotten in their graves ? there may be many children in this place , whose death your fathers , yea , grandfathers may live to mourn for : it 's a brittle house your very souls inhabit . exh. i cannot omit this exhortation . do and forbear all you ought to do and forbear in order to eternity , as persons within a step of death . i hope the youngest here are assured , that there is no working in the grave , eccl. 9. 10. what is to be done for eternity must be done while you live ; the state of trial lasts no longer than life : whatever is beyond the grave , is unchangeable reward or punishment . wilt thou lay to heart these things ? 1. i have much to do for eternity . 2. work for eternity is hard to do . 3. this work as hard as it is must be done , or i perish for ever . 4. how short a while may i , as young as i am , have to do all this hard work in , which is the point i am on : young man , if death overtake thee , thou canst not put it off till thou set about the work thou hast neglected : all the cryes in the word will avail nothing . bethink thee then , if ahijah had not been good betimes , he must have been eternally undone ; so it may be thy case , o child of ten years old ! if thou dost not get grace before thou art a year older , or it may be a month or week older , thou must dye graceless . doth not the word tell thee of some who dye in youth , and their life is among the unclean , job 6. 14. : shall that be thy case ? canst thou bear it ? be perswaded now to fix thy thoughts on such things as these : shall i lye or swear now , who may be dead within a month ? dare i prophane this sabbath , who may be dead within a week ? yea , my next sin may be the last act of my life . how can i live without christ a day longer , when i may dye to night ? shall i delay to know , and love , and fear my god , who must do it soon or never ? i am sure if i do not fear god before i dye , hell will be my place ; and i am not sure of a week to attain this fear of god. did the youngest of you know your frailty , you would tremble at delays , you would not dare to sin , you would blush at your slothfulness in any good work. oh then hear this sermon as one that may never hear another ! pray the next time as one that may never pray again . when thou art next tempted , ask thy self , would i yield to this if i were to dye to morrow ? will you believe this , and walk as them that believe it ? even youth is too uncertain for any wise one to venture to sin , or neglect his salvation , as if sure of time to repent , and repair his neglects . 2. vanity is taken in a moral sense , viz. as it regards the minds and manners ; thus eph. 4. 17. the spirit of god warns us against walking in the vanity of the mind . vanity is oft put for all sins , 2 kings 17. 15. several sins are expresly called vanity ; and this name is applyed , partly with respect to the nature of some sins , but chiefly from the tendency and consequence of every sinful course . every way of sin is vain ; and sin deserves the name of vanity from this consideration , that it is committed to no valuable purpose ; yea , it ends in what is destructive , and far worse than meerly unprofitable . in this sense i shall improve the text , and it includes these things : 1. young people are prone to many sins that are notoriously vain . 2. young people are apt to live to very low and unprofitable purposes , which is vanity . 3. young people are apt to live to evil and destructive purposes , which is the heighth of vanity . before i enter on these things , let me ask you young folk , is not this a true charge ? and is it not as awful a description of your state as true ? obj. but how comes this to be laid so universally , that all young people are thus vain ? ans. 1. because the generality of young people are vain : for one that is sober , how many are wild ? for one that is pious , there be many prophane . a religious child is become a wonder . godliness in youthful years is very rare : the body of your ordinary young people is sottish ; the generality of witty youths are atheistical and irreligious . when the disease is so common , the charge is proper as against the whole . ans. 2. all young persons are inclin'd to be vain : vanity is the temptation of that age ; your constitution and want of experience do especially expose you to this mischief , though grace may deliver some of you from the power of vanity yet it hath not cleansed you from all disposition to vanity ; it hangs about you , and liveth , though restrained : your stumbles will be at this stone , and your faults will be under this head of youthful vanity . young people ! you see why the charge is so common : will you then apply what i shall say to your selves ? when i describe the disease , say , this is my disease : when i propose the remedy , speak to thy soul , this is proper for my case , this is necessary to my condition . thou child , say , i am a child , and therefore apt to be vain . thou young man ! say , i am a young man , and therefore i am apt to be vain . i must deny my age , or own this charge . nay further , reason awfully with your selves , most young people are under the power of vanity : the wicked youths are a hundred to one that 's pious . oh my soul what is my condition ! is not there more danger that i am one of those hundred wicked ones , than that i am that one pious young one . i shall now return to consider the three particulars , under which i included the moral vanity of young people . 1. young people are prone to many sins that are notoriously vain . there be some particular sins that in their nature argue more vanity than other sins ; they inferr a very vain mind in the persons committing them . young ones have many of these sins , and lusts strongly prompting thereto . i shall reduce your sins to eight particulars , and give you some directions under each , to help you against that particular sin : but remember each of these are sins ; every sin defileth thy soul , and bindeth thee to undergo the punishment threatned , if it be not repented of and mortified : nor canst thou hope that these sins will be put away , unless thou follow the methods which god hath directed for that end : he will not convert thee as a bruit that regards nothing , thô he must consider thy weakness as a sinner , and therefore exert his power by the means thou attendest . 1. young people are subject to folly. the spirit brands our tender years with this crime : prov. 22. 15. folly is bound up in the heart of a child : is this limited to children ? no , a young man void of understanding is too often seen , prov. 7. 7. this fault is not a want of that wisdom which is unexpected from your age : but it is such folly as in your years might have been healed ; and it 's made up of blindness and mistakes against that light which god hath afforded you . god hath given you reason to govern your selves by , you are under the means of wisdom , whereby you may know your true end , and the proper means to that end : nevertheless most young persons are fools . dost not thou place thy interest in things which are vain and destructive ? dost not thou think jollity thy only heaven , and the pleasing thy lusts the only real paradice ? what is enjoying god , or glorifying god to thee ? these are things thou art unacquainted with , and unconcerned for . obj. perhaps thou wilt say , i desire to be saved , and i do something towards it , how then do i mistake my end or means . ans. 1. i fear thou dost not know what it is to be saved : salvation with thee is only being kept out of hell , as a place of torment , when thou hast sin'd thy fill ; but there is little more to commend heaven to thee . if there be not vain sports , revelling , and the like carnal enjoyments ; thou canst not tell how heaven should be a happy state , thô better than hell : but is not this the grossest folly ? what , to think that salvation , which contains no vision of god , no perfect holiness of heart , no full conformity to christ , no ravishing sense or communications of the divine love , no hand in god's praises ? foolish youth ! there 's no heaven but what principally includes these ; that is not salvation which wants any of these . let me ask thee , art not thou foolish , if thou judgest salvation to be what it is not ? art thou not foolish to think it to be another thing than god describeth it to be ? art thou not a fool , that fanciest that cannot be a happy state , unless it wants what all good men account to be happiness ? and unless it includes such wicked and bruitish things as heaven must keep and cleanse us from ? oh poor creature ! thus foolish do thy notions of eternal life discover thee to be . ans. 2. thy folly appeareth , in that thou fanciest thou canst be saved in another way , than that which leads to it . to convince thee of this , consider that , 1. christ is the principal way to life , ioh. 14. 8. he as a priest by offering up himself , merited life for such as repent , believe , and obey him : he as a prophet teacheth men the author , means , and nature of the terms of life : he as king applies his purchase by the spirit , subdues impediments , fits the soul for , and judicially admits it into glory . now child ! dost thou hope to live for ever , and neglect christ ? is it not folly to expect life and despise a saviour , yea , trample his blood under thy feet ? is it not folly to hope to be saved by christ , and yet believe the devil rather than him , and prefer the dominion of others before his government ? 2. faith , repentance and holiness , are a way to heaven , subordinate to christ : i say , subordinate to christ , for they could not save thee but for a christ ; sinners had never obtained them , but by a christ ; and they tend to save as they refer to christ , whose atonement is the only purchasing price . but yet they are a way to life : no man shall ever get to heaven without them . christ hath resolved without faith , no man shall have pardon by his merits , and therefore all the savingly enlightned do believe , that they may be justified , gal. 2. 16. he appoints us to repent , that our sins may be blotted out , when the times of refreshing shall come , act. 3. 19. and limits the number of the saved to such as obey him , heb. 5. 9. now young man , is it not folly in thee to expect heaven , when thou hast nothing which christ hath instituted as a means of that glory ? doth he as our law-giver declare that he will and must suspend thy salvation 'till thou believe ; and wilt thou madly say , he will save me , though i do not believe ? dost thou know what he 'll do better than himself ? yea , your folly is greater , in that christ hath not only suspended life on these conditions , but he hath expresly declared , that they shall for ever perish , that do not in these things submit to him ; and yet thou art confident . what greater folly than for an unholy one to look for glory , when god saith , without holiness no man shall see the lord , heb. 12. 14. and all the wicked shall be turned into hell , psal. 9. 17. is it not folly to remain impenitent , and yet be in hopes of heaven ? when christ saith , except you repent you shall all likewise perish , luk ▪ 13. 3. will not you own your madness , that look'd for life in your disobedience , when you shall hear our lord saying , slay these mine enemies , that would not that i should reign over them , luk. 19. 27. is it not an establish'd rule under the gospel , he that believeth not shall be damned , mar. 16. 16. unbelief and hell are certainly connected , as faith and heaven . 3. thy folly appears yet more , in that thou fanciest thou canst be saved in a way contrary to salvation , and certainly leading to hell. wouldst not thou judge him a fool that intending for dover , yet chuseth the road to york ? are not they fools who desiring health , refuse physick , and take nothing but poyson ? thy behaviour exceeds the grossest of these instances . what barrs any one from heaven , but the dominion of sin ? and that conscience justly chargeth thee with : doth not god declare , that to be carnally minded is death , rom. 8. 6 ? thou art so minded , and yet expectest life : is not god express , that no whoremonger , nor unclean person , nor covetous , hath any inheritance in the kingdom of god , eph. 5. 5 ? and also that the abominable , and all liars shall have their part in the lake that burneth with fire and brimstone , rev. 21 ? is he not as positive , that no fornicator , reviler , thief , or drunkard can be saved ? 1 cor. 6. what can be plainer , than that in being such as these thou destroyest thy self ? these vices lead to destruction , and god warns thee against foolish self-deceit , by hoping for a better issue than ruine by such a course : oh sottish youth ! will theft , drunkenness , swearing , prophaneness , think you , lead to heaven , after all these discoveries of god's resolves ? what will damn thee , if such vices will not ? who can be damned if thou be saved ? will a provoked god lye for thy sake ? no , no , his threats will take hold of thee , notwithstanding thy silly dreams . children , you see i have described the folly of all young ones , who are wicked . i have chosen this great instance , viz. they mistake their true happiness , and the way to it . i might open this great sore beyond this : alas ! young people are generally ignorant of god , and themselves ; they know neither good nor evil aright ; they commend what they ought to dispraise ; they chuse what they should reject ; they make a mock of the greatest mischiefs , as sin and hell ; they rarely understand men , or know how to carry it aright for this world , or for eternity ; they mistake truth for error , are governed by appearances rather than realities . where shall i stop if i intend a full attempt of the folly of youth ? quest. what shall i that am young do to heal me of my folly ? answ. 1. beg wisdom of god by fervent prayer ; iam. 1. 5. if any of you lack wisdom , let him ask it of god , &c. thou wantest wisdom , thou art bid to ask it : thou art encouraged to ask , for he giveth it to such as ask , yea , he gives liberally , and he will not upbraid thee with thy past folly , when thou settest thy self to get wisdom . nothing will heal thy folly but wisdom , and a prayerless creature is never like to obtain it : therefore press thy soul with the sence of it's want , and with the loveliness and necessity of wisdom : this will help thee to strong desires , which are fervent prayers . oh child ! wilt thou be a fool for want of praying ? shall god say , here 's a youth void of wisdom , because he would not ask it ? 2. study and believe the scriptures . if thy judgment bedirected by the word , it will be sound , that gives understanding unto the simple , psal. 119. 130. be sure you learn to read , and when you can read , read the scriptures most ; there you must learn to think aright of god : they will teach thee what the will of god is ; the way of salvation is there discovered ; from them thou hast the truest account of sin , and holiness . in the written promises thou wilt know what to hope for , in the threatnings what thou shouldst fear , in the commandments what thou must do , in the revealed doctrines what thou shouldst believe . come children , you are allowed to learn the scriptures ; timothy is commended for knowing the scriptures from a child , 2 tim. 2. 15. study you these , there is nothing needfull for a christian which is not contained therein : every thing as to salvation is doubtful , which is not deduced from these . 3. suspect thy first thoughts , and never be governed by thy fancy . if thy sudden imaginations be right , they will bear enquiry ; if they be wrong , they need amendment . ordinarily the first dictates proceed from vanity , and shall that prescribe when life and death depend on thy resolves ? nay , how knowest thou but that they be satans whispers which thou executest , when fancy is thy guide ? for he speaks to the soul by impressing the imagination . 4. converse with the godly wise , and strictly observe and lay up their sayings and examples . the word tells us , he that walketh with wise men shall be wise , but the companion of fools shall be destroyed , prov. 13. 20. their speeches will instruct , their practice will allure imitation ; whereas ill company will debauch thy mind , and nourish thy lusts. prudent persons will judge thy temper by thy associates , well knowing , thou art already , or wilt certainly be what thy chosen companions are . 5. design all knowledge in order to practice , and live up to the light thou receivest . he that in sacred things takes up with notions for notions sake , is as truly a fool as if he knew nothing . it 's a practical judgment that makes us spiritually wise , when other knowledge will aggravate our sin and woe . oh young man ! wilt thou say unto wisdom , thou art my sister ? prov. 7. 4. wilt thou cast off folly with indignation as thy great disease ? should you be fond of that which sin introduced , and will obstruct your healing whiles it prevails ? folly is the bane of intellectual beings , and that 's of the worst sort which guides our practice . folly is the root of all your other sins : wer 't thou spiritually wise , thy work were more than half done ; and methinks thou shouldst not be hardly perswaded to get wisdom . child ! wouldst thou be willing to be an ideot ? surely no : every one pitieth such a one , and is too apt to laugh at him . but i tell thee , to be a fool as to eternal things , is much worse than to be an ideot : the ideot hath few , if any actual sins to answer for , but thou hast many . there may be hopes of an ideots salvation , especially if he be the child of a believer : but if thou remain spiritually a fool , there 's no hope of thee , tho' both thy parents were the best of people . all folly is the blemish of humane nature , but spiritual folly most of any . 2. young people are subject to inconsiderateness and rashness . how hard is it to make you think , or lay the greatest things to heart ? neither danger nor duty , do young ones apply to themselves . would not the consciences of most of you agree with my accusation , if i tell thee child , and thee young man or woman , thou art under god's wrath , but wilt not consider it ? thou dost not meditate on the way of recovery , tho it be at great expence provided : christ dyed for thee , but thou hast not spent one hour in the contemplation of him . thou art loth to think what thy wayes are , whether good or bad ; nor thy state , whether safe or dangerous . how few young ones here have seriously asked themselves ; am i born again or no ? what will my sins bring me to ? what evil is there in my sins ? when i must stand at gods tribunal to be judged , what shall i answer ? what is like to be the issue ? how shall i dwell with everlasting burnings ? it 's too commonly with others as it was with that young man , he goeth after her straightway , ( or suddenly ) as an oxe goeth to the slaughter , till a dart strike through his liver : as a bird hasteth to the snare , and knoweth not that it is for his life . prov. 7. 22 , 23. he took not time to think what would be the issue of sin ? unavoibable torment gives the first prospect of his danger ; when consideration would have represented this misery , as a guard against sin , even whiles temptation solicited . quest. what shall i a young one do , to deliliver me from this inconsiderateness ? answ. in general , strive to consider , and bind thy mind to suitable and fixed thoughts . to this end , 1. do not at any time allow thy thoughts to wander unaccountably . it 's hard to confine them at any time , when they usually rove . it 's a great help for this world , and for another , to have our thoughts manageable ; and our souls capable of being easily fixed in their contemplations . when ever thou thinkest , be able to say , what i think of , it is worth a thought . 2. awe thy soul with the importance of the things thou oughtest to consider . if they be soul-matters , they be of the highest nature , and they be of greatest concern to thee : tell thy self , life and death depends on these : if sin have dominion over me , i shall dye : if i am not born again , i cannot enter into the kingdom of god , joh. 3. 5. and shall i lightly think of these ? what 's all the world to me , if i perish for ever ? things divine , things on which eternity depends , must be considered . oh my soul ! wilt , yea darest thou refuse to dwell on these , which thou wert made for , which thou must shortly converse with , as the only realities , whether thou wilt or no. 3. get so much knowledge of what thou shouldst consider , as that thou mayst be able to represent it to thy mind in some evidence . it 's hard to consider long of what we little know ; if it be of god , be not unacquainted with his nature ; if it be of sin , be not ignorant of arguments to disswade from it , and a sence of what aggravates it , &c. 4. learn to discourse with thy self , and to urge things upon thy heart : this will fix thy thoughts , and bring things with some due impression on the heart . if thou canst not debate the matters inwardly , speak outwardly with thy tongue , as if two persons were in talk together : what , shall i lose my soul for a lust ? must not i , if gods word be true , rue my present course ? it 's gods charge that you commune with your own hearts , psal. 4. 4. he can neither be true nor profitable to himself , who seldom speaks to himself . 5. take fit time and place to debate , and apply things of most concern , and bring things to a good conclusion . great things must not be determined by a few thoughts , for so thou wilt neither pass a right judgment , nor yet be duly affected . neither are serious matters becomingly considered in a crowd , or when thou art unfit to think : and to consider , without coming to a conclusion , cannot fix thy judgment , or govern thy will and practice . therefore if the matter thought of be a doubt , press it to a resolution ; if it be a duty , consider all arguments 'till thy will be fixedly determined to do it ; if it be a sin which thou layest to heart , cease not representing the evil and danger of it , before thou feelest thy self resolved against it , and a strong indignation kindled to support that resolve . will you resolve to follow these rules ? will you strive to manage your thoughts , and shew your selves willing to be considerate ? i am sure thou wilt not refuse , if thou hast a mind to chuse aright , to walk safely , or to have the benefit of what god hath afforded by natural light , revelation , or providence to govern mankind by . yea , young man , it 's impossible to be truly religious , or to answer the great ends of religion , without considering . oh then ponder the path of thy feet , maturely deliberate on things that thy thoughts are due to . 3. young people are subject to be obstinate and heady . this is one of your diseases ; you break through restraints , and are regardless of advice , intreaties avail little : yea children , though you be compared to tender twigs , do not you discover much stubbornness : parents command , but you are disobedient ; they correct , but you remain obstinate ; they perswade and intreat you to be sober , but you are still vain : masters reprove , you are still the same ; ministers importunately call thee ( oh young man ) from thy destructive course , but thou passest on , and shuttest thy ears against the word . conscience oft speaks , and represents thy guilt , but thou seemest resolved on thy own ruine : yea , god stands in thy way , as the angel with a drawn sword ; but thou art fearless , and seemest to say , i will sin still , let come what will of it : iob 15. 26. let guilt grow , let god strike , let my soul perish , all these shall not alter me . oh poor stripling ! how soon can god undo thee ! how soon will hell torments break thy stomach ! and wilt thou still be like the wild ass which snuffeth up the wind , and in her occasion , who can turn her away ? jer. 2. 24. how canst thou , child , endure to hear thy parents groan : i perswade my child to be good , but i cannot prevail ! i would instruct him , but he is unteachable : woe is me , i have brought forth for the destroyer , when this my child was born : i see him running hell-ward , and cannot restrain him : i tremble to think from his setting out , what he is like to come to : oh that the fruit of my body should dishonour god , as he is like to do ! that he should do the mischiefs , i foresee he will ! if god change not his heart , he may come to an ▪ untimely end , and is sure to be damned for ever ! oh that i had been written childless ! canst thou be unmoved , and still perverse ? quest. how shall a young person be cured of this obstinateness ? 1. get thy heart possessed of a holy fear : beg of god a heart that is in awe of him ; a heart that reverenceth thy parents and superiours ; a heart afraid of sin , and trembling at hell , and all other punishments due to sin. fearlesness is a great ground of obstinacy : young man , these deserve fear ; god hath put this passion into thy nature , to make thee governable . what horrid madness is it , not to fear a god who is a consuming fire ? heb. 12. 29. not to fear hell and misery , which will force thee to weep and wail , and gnash thy teeth for ever ? mat. 22. 13. what a confusion and disorder is it among mankind , that inferiors are wholly fearless of their superiors , especially sinful worms of a dreadful god ? 2. believe the kindness of these , against whom thou art obstinate , and stir up some grateful returns of love to rhem . thy perverseness implies , that thou lovest not thy advisers ; nor thinkest that they have any love to thee , when they advise thee . but young boy , i would mind thee to day , that it is from love all these opposed admonitions do proceed . doth not god love thee , who made thee , who put such bowels in thy parents towards thee ? doth he not love thee , who gives thee all the good thou enjoyest , who spares thee , and intreateth thee month after month , when he might have sent thee to hell at first , without any loss to himself ? doth not christ love thee , oh child , who gave his life for thee , when thou wert an undone enemy to him ; who sent his spirit to strive with thee , his gospel to offer mercy to thee , his ministers and others to teach thee , as soon as thou couldst understand any thing ? must not he love thee , young man , who pleads with god ready to cut thee down , lord , let him alone this year longer ? luk. 13. 8. doth not he love thee , that weeps over thee , when he finds thee unperswadable , and this becaufe he knows the woful anguish thy contempt will end in ? do not thy parents love thee ? oh think at what care and pains thy father is at for thy livelihood : think of the tender bowels of thy mother , what sorrow she hath selt , what fears she is in , when thou art in danger ; what tears she poureth forth when thou art sick , and how it goeth to her heart to correct thee ? i might shew all others love thee who advise thee to be good . well young body ! canst thou chuse but think that the reproofs of these must proceed from love ? and art thou such a brute as not to love them at all ? what not love thy god who is so good to thee ? not love thy christ , who bled out his soul in love to thee ? what , not love thy father and mother , to whom thou art so indebted ? wouldst thou be so requited , when thou hast children ? obj. i hope i do love god , christ , and my parents . i am not such a devil , and i think they love me . answ. what , love them , and be obstinate against their intreaties ? love them , and be disobedient in things they most insist on : god and christ account them enemies , luke 19. 27. that are rebels , and puts thee plainly to it , if you love me , keep my commandments , joh. 14. 15. as if he should say , never fancy or talk that you love me , unless you will obey me . thy parents if they be pious , will reduce thy love to the same instances : thus thy mother bespeaks thee ; what my son , and the son of my womb , and what the son of my vows ! give not thy strength to women , prov. 31 , 2 , 3. and so she v. 4 , 5. forbids drunkenness . thy father charges thee , my child , hear the instruction of a father : let thy heart retain my words , keep my commandments , and live ; get wisdom , &c. prov. 4. 1 , 4. they will both intreat thee ; child , if thou hast any love for us , keep from sin , save thy self from hell ; we are most concerned to see thee a real saint , and eternally glorious ; we 'll bear any thing rather than sin ; we are afraid for nothing as much as thy soul , if thou destroy that , thou shewest the greatest hatred , and art as cruel as thou canst be unto us . canst thou think thou lovest them , and be thus perverse ? nay , if thou think they love thee , that must cause some relentings : how can i run so cross to my god and to my parents , who so dearly love my soul , and are so solicitous for its weal ? my hardned heart begins to yield , and i cannot continue obstinate ; my love to them , and my sense of their love to me , doe overpower my stubborn spirit . 3. be perswaded of thy own ignorance and unfitness to direct thy self . a proud conceit that you know better than any , what is for your good or harm , is included in an obstinate frame . dost not thou think , that if thou wert convinced that god bids thee do nothing , but what were for thy good , nor forbids thee any thing but what is for thy harm , thou would'st do what he commanded , and cease from what he forbids ? and would it not be the same as to thy parents and others ? let me then reason with thee , young man ! dost thou think thy god would deceive thee , or thy parents and ministers would lye to thee ; when they disswade thee from sin , and perswade thee to serious piety , and are so earnest in it ? thou must conclude they think as they say : if they be not mistaken , they would encourage me to do as i do , but if i be mistaken , i ought , and would do as they advise . then young people , the matter is brought to this ; thou art obstinate against counsel , because thou art in the right , and they that give thee counsel are in the wrong : they as thou thinkest , advise thee to thy loss , and all things set together , thou consultest thy own true interest better than they do . but is not this a very vain conceit and capital error ? oh child ! sure thou art not wiser than thy holy parents ! they know more than thou , they have experienced what thou hast not ; they and thy masters are forced to teach thee the little things of this life ; thou would'st soon spoil and kill thy self , if they left thee to thy own management . oh young men and women ! are not you sordidly foolish ? can you imagine you know what god will do with you better than he knows it ? do you know what you must lose by sin , and suffer for sin , better than god knows ? you judge by a short moment , but he sees what eternity is : you conclude from what your body now feels , but he knows what thy soul is , and what himself is to the soul , whether in wrath or love : he knows what the glory of heaven and terrors of hell amount to : thou concludest by thy fancy , but he passeth a just judgment , which every one will soon submit to ; therefore i do begg thee to distrust thy self , as ever thou wouldst save thy self . consider , all the good men in the world were conceited as thou art now , but they have repented , and owned their folly : when they came to their right minds , then they came to be of god's mind . yea , all the wicked will be convinced of their mistake ; why else will they wail and mourn for ever ? if it be best to be in hell , why should they always complain there ? the prodigal thought he was wise when he rioted , luk. 15. 17 , 18. but repentance assured him that he had been mad . young folk , have you never seen resolved sinners even in sickness and poverty , roar out , and mourn at the last , saying , how have i hated instruction ? prov. 5. 12. consider how unlikely is it , that thy opinion is truer than thy holy master , or minister ? thy lusts darken thy mind , they have all the wise part of the world on their side . thou canst remember thou wert as confident of other things , which now thou seest to be false , as they told thee then . thou sometimes now condemnest thy self for thy course , when thy sinful inclinations are calmed . when thou wert sick , thou didst own that thy loose way , thy irreligious way was thy folly : and after all these wilt thou bear it out ? must that be thy character , the fool rageth , and is confident , whiles thou knowest not at what thou stumblest , prov. 14. 16. must this be written on thy grave-stone ? he shall dye without instruction , and in the greatness of his folly he went astray , prov. 5. 23. 4. acknowledge thou art one under dominion , and not at thy own disposal . people refuse to be subject , from a conceit that they have a right to govern themselves . is not this your case ? our lips are our own , who is lord over us ? psal. 12. 4. therefore i will lye , swear , talk frothily , let who will contradict . but child , thou canst tell who made thee , it was god ; and should not he that made thee govern thee ? ought not the creature to observe the laws which his creator gives him ? nothing thou hast is so much thine as thou art his : christ bought thee with his blood , and additionally founded his dominion in his purchase : he therefore dyed , that he might be lord both of the dead and living , rom. 14. 9. thou art therefore the most unjust of rebels , if thou art an obstinate sinner . thy parents , thy masters , thy ministers , have an authority over thee , and disobeying their just commands and calls , is a renouncing an authority thou shouldst own , and usurping a power , to which thou hast no claim . a masterless child , a masterless youth is a slave under pretence of liberty ; and doubleth his yoak , while he seeks to break it . therefore know , young folk , you 'll find god a terrible judge , whom you rejected as a law-giver : hee 'll vindicate his own authority , and the deputed authority of your parents , by the sorest vengeance . eternal chains shall hold that youth , which would break god's easie bands . if any of you say , i do own god to be my ruler and master , consider god's challenge , if i be a master , where is my fear , saith the lord god of hosts ? mal. 1. 8. to finish this , how many sturdy resolute young people are here ? will none of your knees tremble ; will love melt no heart , will a sence of gods skill to direct , and authority to command , bend no stubborn will this day ? dare any child or young person go hence , and say , i have been stiff-necked , and wll be so ; nor will i follow these rules to become more perswadeable . if thou hast the impudence to do thus , i have god's warrant to tell thee , thou shalt suddenly be destroyed , and that without remedy , prov. 29. 1. 4. young people are subject to anger and violent passions . children are apt to be peevish and cross : young men to be full of rage ; the verse before the text may be rendred , oh young man , put away anger from thy heart : how soon is the fire kindled , how fervently doth it blaze ? young persons are oft angry with their best friends , even for what they should be thankful ; they are incensed too freqneutly without a cause , and are so hasty , as not to search the reason . sleighty matters are with them great provocations ; and moderation in their resentments they disdain : and no wonder , for thy reason is darkened from seeing the fatal consequences of thy fury . lasting enmities , quarrels , murthers , are too frequently the effects of this inordinate fervour . young man ! is this a thing allowable ? consider with thy self , anger is a short madness . thou losest the management of thy own soul ; whence our lord commands , in patience possess your soul , luke 21. 19. an overheated spirit is void of prudence , and sure to procure bitterness to its self . god saith , he that is soon angry dealeth foolishly ; and truly , he that is very angry is next to mad ; he looks , he speaks , he acts too near a lunatick . a passionate man is at the mercy of any designing foe ; and by indulging his anger becomes his own tormentor : how uneasie to his family , how dangerous to himself ; how unfit for counsel , how troublesome to his friends , how ensnaring and infecting to society , is a passionate man ? may not i hope , you young ones will be out of love with anger ; it unmans you , though it seems brave : it makes you contemptible with the wise ; 1 tim. 6. 11. but above all , argue with your selves , this my god forbids me , let all bitterness , wrath and anger be put away , eph. 4. 31. this will unfit me for the visits of the spirit , who loves a calm temper , 1 tim. 2. 8. and therefore appoints meekness , jam. 1. 21. as a qualification for communion with him in his ordinances . how lovely is patience , it 's the height of fortitude ? yea , god saith , he that rules his spirit , is better than he that takes a city : and he that is slow to anger , than the mighty , prov. 16. 32. in a word , a meek and quiet spirit is an ornament , and describes one blessed , mat. 5. 5. how amiable is a patient child ! he is more beloved by all than a froward one ! how excellent is that young man , who is master of his passion ! he is armed against sudden assaults ; he is fit for great services and sufferings ; he is fit to use the knowledge he hath attained in the most dangerous passages of his life . quest. what shall a young person do to be healed of anger , and unruly passions ? answ. 1. in general , get the grace of patience , and delightfully accustome thy self to the exercise of it as thy glory , and no way a reproach : but more particularly , 2. get thy heart filled with love to god and man : love to god will encline thee to imitate him , who is long-suffering , slow to anger , full of love , and good to all , luke 16. 35. love to man will encline thee to interpret all to the best , afraid to hurt him , willing to benefit and forgive him ; and not prone to those dislikes , which are unsuitable to thy fellow creature ; especially if the image of christ be enstamped on him , as you see 1 cor. 13. 45 , 7. 3. often present to thy soul the example of thy saviour , and strive to imitate him : he was humble , meek , lowly , and patient under the greatest provocations . he calls thee to learn of him , mat. 11 , 29. if thou hast any part in him , he hath formed thy soul to some degree of imitation , and to endeavour after more , 1 ioh. 4. 17. 4. reckon on provocations , and be still armed against them . thy own carriage is not so inoffensive , nor are thy acquaintance so innocent , but that thou oughtest to expect some trials ; to expect them , and be unguarded , is folly ; neither is it possible to prevent anger when wholly unprepared : therefore awe thy soul against passion , and accustome thy mind to such considerations as are fit to restrain thy spirit . 5. be humbly convinced how mean , sinful , and ill-deserving a creature thou art . contention is from pride , prov. 13. 10. and he is fondly conceited of himself , who thinks he ought to bear nothing ; whereas a due sence of thy own nothingness , and offensiveness to god , will make thee fit to endure much ; especially considering , thy provocations from men may be the humbling rebukes of thy god , who must forgive thee great things , if he cast thee not into hell it self : yet whose decree it is , if you do not forgive , neither will he forgive your trespasses , mar. 11. 26. 6. allow not thy froward spirit a liberty , even where thou hast most power and freedom . he that is not pettish at home , will not be passionate abroad ; whereas anger indulged among servants , and in trifles , will expose thee to its power , when more dangerous and indecent . 7. when thou feelest anger begin to kindle , forbear to do or say any thing , till thou hast well considered . the cause of thy resentments , if just , will abide the thoughts of a calm temper , and the wayes of thy vindication are far likelier to be due ; whereas , if the cause in it self is too sleighty , or thy sudden purposes are too severe to be approved , how darest thou take blind passion for thy guide ? thou must believe , that the discretion of a man deferreth his anger , pro. 19. 11. 5. young people are subject to idleness and waste of time . it 's a while before you are fit ro learn , or do any thing ; but when you are capable , how commonly are you remiss and sloathful ? were you left to your selves , what would you do besides eating , drinking , sleeping , and playing ? thou art put to learn , and thou art idle at thy book , not learning in a week what thou mightest learn in a day if diligent . thou art a servant or apprentice , having work to do , but art thou not a waster of that time , which is thy masters , and not thy own ; and loath to do the business incumbent on thee ? how little do most of our youth for this world , or for eternity ? sports and idleness eat up that season , which is the best opportunity of life , and the character of most young people is to spend their time in doing nothing , or next to nothing , or worse than nothing . you are idle in the duties of religion , and waste that time you pretend to employ with god : you are idle in your particular callings , as if you had no business as inhabitants of this lower world. oh young people ! how precious is that time you do mispend ! and how sad an account are you able to give of those hours , that are not to be recalled ! will it be comfortable in this world to reflect on wasted time ? grown years will be full of these reflections ; i might have been a scholar , my knowledge had been improved , i had now been fit to serve my countrey , and benefit my self and family , had i been studious in my youth : i might have understood my trade , been encourag'd in my calling by others , and laid up for my subsistance , had i been diligent and industrious in my youth . but those years are spent in folly , and now i am unteachable : my credit is gone , ignorance , contempt and poverty are my companions : oh foolish i ! but , oh thou child ! oh thou youth ! how much more uncomfortable on a death-bed , and in eternity , will thy idleness , and mispent seasons be , as they referr to thy soul ! i had a teachable time , but i dye in ignorance of god and christ , woe is me ! the seasons of grace i enjoyed are my torment now , because i improved them not ! i hardened my heart by neglects in my tender years : how have i trifled when i heard sermons ! how have i mocked god by my sleepy prayers ! how have i undone my own soul , by a foolish remissness in all my seeming labours for it ! what can i shew for all the years i have lived ? to what a case have my sports , my idleness and vanity reduced me ! oh that i could recall my precious time ! but that 's impossible . oh that i had profitably employed those mispent seasons ! that 's as vain a wish : oh then that i had never lived those days which i did not live ; but sinned away as a sleep , or dead in pleasures ! 1 tim. 5. 6. darest thou , o young body , for a little present indulgence to thy fleshly sloath , entertain thy self hereafter with such heart-piercing thoughts as these ? quest. how shall a young person be healed of idleness and waste of time ? answ. 1. in general , abhorr sloath , and redeem time , prov. 19. 15. eph. 5. 16. sloath is a wicked unaptness for action , and very unsuitable to an active soul. time not redeemed is mispent , and when it is not applyed to it's proper work , it passeth away to no advantage . 2. enquire what is thy present work , and be assured that what thou art about , is what god would have thee do , col. 3. 23. every hour hath it's business ; if what thou art about be not that business , meddle not with it , but find out what it is thou oughtest to be employed in at that time : conviction of duty is a spur to diligence . 3. still remember , that god who is thy owner hath given thee thy abilities , and that time to do thy present work . god calls thee as by name , use my talents to this , which i have made thy present work ; in this thou improvest the stock i lent thee , in this i will bless thee , and protect thee as one pleasing to me ; for this thou shalt not fail of a reward , eph. 6. 5 , 6 , 7. 4. excite thy self to do what thou art about with vigour . engage thy strength , call up the powers of thy soul to activity , for the sloathful is brother to the waster , prov. 18. 9. idleness is a degree of omission in the affairs both of soul and body , for there is much undone that might have been done . 5. to this end consider , god will call thee to a strict account , how thy work hath been performed in that time which god affords thee . tell thy self , there 's a time of reckoning for this that i am now a doing , or a neglecting . the sloathful servant is in gods esteem a wicked servant , mat. 25. 26 : and he that hid his talent must perish , as well as he that mispends it . the more good that might have been done in such a day , will be observed , as well as what little hath been done in that day . oh never forget , that vacant hours , and loytred moments are recorded with him , who will not inspect dreamingly , what thy slothful spirit makes no account of . 6. remember that all thy works preparatory for heaven , need an intense spirit , and are confined to a short season . it 's proper advice , what thy hand findeth to do , do it with thy might ; for there is no working in the grave , whither thou art going . time is posting , and we had need redeem it , because our business is difficult , and the consequences great . there are great things to be acquired and done before we are meet for glory . there be great oppositions in our nature , and from our tempers , to every degree of that meetness . a vile heart is not easily renewed , darling sins are not soon nor easily mortified ; the necessary faith , knowledge , love , strength , and joy are hardly come by ; and the expected services in our generation are slowly proceeded in . haste and eagerness are absolutely needful to such things . he that idleth can hope for little , and trifling in such matters is little better than downright neglects , especially when giving diligence , 2 pet. 1. 10. is as much a duty , as doing any thing . he is not upright in the matters of religion , whose deep concern doth not make him industrious , because his judgment never determined for these things as the greatest ; nor hath his will resolved the pursuit of them above all others , whose idleness declareth his indifferency . therefore oft tell thy remiss soul , this day is past , that week is over , and shortly time will be at an end , and shall i idle as i do ? how little work is done in past years ! dare i loyter still , and be surprized whiles my works are so imperfect ? or can i reckon on greater improvements in the same number of dayes , if i be no more intent and industrious than i have been in those . to thee is that directed , not slothfull in business , fervent in spirit , serving the lord , rom. 12. 11. resolve to obey it . 7. be able to give a good account to thy conscience of the time that 's laid out in sleep , and recreations . these are the common wasters of time , by a disregard to their just bounds . many do almost divide their hours between sleep , and recreating sports , visits , and talk ; which three fall under this head of recreteion . it 's an awful consideration , that what are appointed only to fit men for business , should become with many their only business : as if they had little else to employ themselves about . but know thou , young man , that he who sleeps longer than health requireth , is a sluggard , prov. 6. 9. and he that lays out more hours in diversions than prepares him for the better discharge of duty , is a mispender of time. thy reason should tell thee , god would never have given me a soul endowed with such abilities for service , he had never placed me in a world full of opportunities and calls to employment : he had never so strictly charged me to be diligent and useful ; if i am able with comfort to plead my sleep , and pleasures as the greatest part of my exercise whiles i lived . attend to these rules with care , and from this moment gird up the loins of thy mind , as one determined to run thy christian race with intenseness and haste , 1 pet. 1. 13. 6. young people are subject to levity , and inordinate mirth . this is a common distemper ; your talk is frothy and unsavoury . how far from grave are you in your carriage , or dress ! vain books thou lovest to read , idle tales thou likest to hear , foolish sights thou art best pleased with , foolish songs thou greedily learnest : what airy conceits is thy imagination filled with ! these thou indulgest till they become the guides of thy practice , and chief object of thy thoughts and discourse : to say nothing of thy instability , excessive laughter , vain jestings , merriments . &c. oh young ones ! is this a temper to be allowed ? it is condemned by all prudence , it 's contrary to all that is serious , and obstructs all improvement in wisdom . how odious is the character of a vain fellow ! 2 sam. 6. 20. how do god and angels despise thee ! how do the good and wise compassionate thee ! yea , canst thou refuse to be angry with thy self ? reason a little with thy own soul : have i not better things to think of , than these silly matters , which tend to no good for soul or body ? do not these antique gestures make me ridiculous ? what hurt to others , what a wound to my self comes by this frothy talk ! is not my mind grosly vain , that i can relish such fooleries ? can it ever be bettered , whiles i employ my self in nothing but what is foolish ? dost not thou find , that this lightness is even risen to prophaneness ? thou canst ridicule the scriptures , sport with the divinest subjects , and turn the most serious matters into fuel to thy childish conceits : poor wretch ! god will force thee to be ferious by the torments hee 'l shortly inflict : thou wilt be convinced , that thy atheistick thoughts have not put god out of his throne , though they cast thee out of his favour : thy ridiculing of religion hath not made it less real , or necessary ; though it hath excluded thee from all the blessings of it . thy making a mock of sin , prov. 14. 9. hath not a jot lessened its evil , but exposed thee more to the vengeaance due to it . thy jocular temper shall not delay the awful recompense of that contempt wherewith thou hast treated the gravest matters : what is more fit to make a serious heart bleed , than to see thee jest and fool thy self into eternal flames ? how surprizing will those torments be to a poor creature , that always disdained a sober thought , luk. 12. 46. q. how shall a young person be healed of this levity and inordinate mirth ? ans. in general , follow after sobriety and discretion , 1 pet. 4. 7. the want of these is evident in thy frothy behaviour , and a total want of them is unbecoming thee in the early exercise of thy reason , much more in improved age. the gravity of an old man cannot be expected in a child , but a degree of it is necessary to the youngest , that is capable of acting by the notices of a discerning mind . what is thy reason for , but to discern what is meet , direct thee to what is fit , and govern thee in thy carriage according to the rules of thy condition ? discretion will tell thee , a godly book is more profitable than a play-book ; the soul deserveth more care than a perishing body that will shortly be meat for worms ; that silly tales edifie not as wise discourses . sobriety will direct thee to endeavour a demeanour becoming a man rather than an ape ; it will check thee in those jests which discovers thy vanity , as well as expose a christian name ; it will urge thee to refrain matter of future sorrow , for the sake of that contemptible pleasure which thou takest in indulging a light fancy , whiles more important things are not regarded . to this end , 1. oft represent to thy self thy condition in this life . sure it must conduce to seriousness , when thy mind is accustomed to such thoughts , as thy present state suggest . oh young man ! thou art born a child of wrath , eph. 2. 3. thy nature is vicious , the condemning sentence was pass'd on thee by the law of innocency , rom. 5. 18. death is justly fearful , thou art in a state of trial , and on thy good behaviour for an endless joy or misery . thou hast contracted much guilt by thy actual enormities and omissions : satan , the world , and thy own lusts , are active to fix the curse , and prevent thy reconciliation with god , by keeping thee in a state of infidelity , impenitency , and disobedience to the gospel . thy exercies as a christian are difficult , if thou art saved , it must be scarcely , 1 pet. 4. 18. and many endeavours for salvation do prove ineffectual , because a perseverance in so many things are essential to determine thy state. alas ! of many called how few are chosen ! multitudes of professors miscarry , seemingly strong hopes are oft delusive : the heart is above all things deceitful , and so desperately wicked , that it may well be asked , who can know it ? jer. 17. 9. these and the like things may call thee to mind thy self , and lay that froth which argueth small sense of thy bleeding wounds , slippery paths , disadvantages and dangers attending thy case in this life , as it leadeth to eternity . 2. deliberately propose a becoming end in all thy words and actions , and let them be conducive to that end . to speak or act thou knowest not why , is a reproach to thy prudence ; and so it is to speak or do things to an end which they are not fit to serve : neither is it becoming a serious person , to intend that which will put him to the blush , whiles he deliberates of it . i can hardly think thou darest say to thy self in thy closet , i 'le spend so many hours to day in shewing my own folly , or gratifying anothers madness ; i 'll lay out my pains to divert my own mind or anothers from all that is serious , to make my heart vainer than it is , to furnish my self with those false notions of things , which i must with trouble unlearn before i be wise ; and to strengthen that levity , to which i am already too prone . canst thou resolve , i will spend this week in trimming a poor carkass , and neglect my soul ; let this shift for it self as to any care of mine , unless it be to add to its hurt by the snares which my vain conversation shall expose it to . but if thy design be what 's edifying , thou canst not imagin a course of foolery will ever accomplish that design . yea , this very fixing on warrantable purposes , will gradually dispose thee to seriousness . 3. remember thou art still under the observation of such , as should awe thee to sobriety , and make thee ashamed and afraid of a frothy behaviour . thou wouldst be ashamed , that a wise friend were acquainted with all thy light francies and talk but one day . oh! forget not that god trieth the reins , and knows all thy thoughts , isa. 66. 18. poor youth ! is not the eye of thy god and judge more than all the world ? holy angels are not always strangers to thy carriage , and discourses ; and mayst not thou blush at their remarks ? devils do oft impress thy fancy , and put those things into thee , which thou thinkest and talkest of ; these enemies of thine do gladly behold thee unmanning thy self , wounding thy soul , and corrupting others with thy foolish speeches and actions . thy silly companions observe thee , and receive the contagion to which their own inclinations make them apt : and is it nothing with thee , that thou conversest with people ready to be diverted from seriousness , and forward to be vain by thy example ? alas ! thou becomest accessory to all the evil they shall propagate ; and wilt be condemned in their thoughts , if god give them repentance , or cursed by them in hell if they dye impenitent . thy ungrave deportment sometimes is seen by such as are wise and good , those despise thee , and pity thy madness , when thou pleasest thy self as being airy and witty . 4. be not an unconcerned stranger to the state of the world , where enough daily occurrs to make thee serious . canst thou be light and altogether vain in a world so full of sin and misery ? how many dismal objects dost thou see and hear of ! what cruelty in one man to another ! how oft is the church oppressed ! what judgments and calamities are thy neighbours under ! what dangers is the land of thy nativity exposed to ! most of the earth lies in ignorance , idolatry , and subject to the devil's empire , 1 ioh. 5. 19. how many souls are bemoaning their own sins , and ready to despond under doubts and fears ! where is there a family but groaneth under some disaster ? and canst thou play the buffoon , as if childish toys diverted thee from all sense of these things ? 5. awe thy soul with the importance of sacred things , so as not to dare to entertain a light thought concerning them , much less to speak jestingly of them . every scripture truth is a beam of divine light , it 's revealed by the eternal spirit to mankind , for to direct their faith and practice , 2 tim. 3. 16. and dare a poor worm that shall be judged thereby , affront heaven by ridiculing its discoveries ? young man ! they cannot be matter of jest , which the holy and wise god is intent on , and the hearts of all devout persons are deeply exercised with . are such things to be sported with by man , which the very devils tremble at ? canst thou chuse but be seriously affected with the matters of religion , if thou believe , these are the things the incarnation , sufferings , death and testimony of the son of god referr to ? these are the things which great miracles have attested : these are the things which the various operations of the holy ghost on souls design , and the ministry of angels subserve : these are the things which the devil is so industrious to oppose : these are the things a gospel-ministry is established for , and about which all pious ministers are so intent and importunate : these are the things which most affect , and govern all such who are freed from the dominion of their lusts , and can dye with hopes : these are the things which if totally disregarded expose mankind to all bruitish villanies in this world , and endless tortures in another ? 6. abstain the society of light persons , and observe the danger of excessive mirth . there 's that levity in thy temper which inferrs danger by vain persons ; and thou art inconsiderate if the latter doth not force thee to say of laughter it is mad , and of mirth , what doth it ? eccl. 2. 2. yea , sorrow is better than laughter , for by the sorrow of the countenance the heart is made better , eccl. 7. 3. 7. acquaint thy self with those purer and higher joys which a serious temper lead to . there be delights of a higher nature than what thou pursuest ; they would soon render these unsuituble to thy taste , as well as contemptible to thy judgment : no holy young man would exchange the feast of his heavenly father , for thy swinish husks ; luke 15. 16 , 23. there 's no present emptiness , nor following bitterness in spiritual delights . the sence of gods love , peace of conscience , the lively hopes of glory , the satisfaction of well-doing , the serenity of a composed soul , the ease of a rectified nature , as far as the faculties are delivered from sin , and healed by grace , do constitute a delight so real , and refined , as if thou once taste , will make thee reflect on thy past joys with shame and disdain . see psal. 4. 6. cant. 2. 3 , 4. 7. young people are prone to lye : this sin appeareth in childhood , and then such a habit is contracted , as they hardly are delivered from . it 's now true of many , they go astray as soon as they be born , speaking lies , ps. 58. 3. you lye to your parents , to excuse your faults ; you lye to god , in breaking your baptismal vow . you lye to your equals for pleasure , or gain : you speak falsly , to revenge your selves on such as you are angry with . oh how oft do you speak otherwise than you think , and contrary to what you know , deceiving them to whom you speak ! consider thou child , lay to heart o young man , that lying is a horrid sin : herein thou imitatest the devil , who is the father of a lye , and the first liar , iohn 8. 44. thou art contrary to god , who is a god of truth ; to him lying lips are an abomination , prov. 12. 22. he is so incensed by this sin , that he allots every liar his portion among the worst of sinners , rev. 22. 15. oh child ! wouldst thou get to heaven ? then thou must not lye : art thou afraid of burning in hell for ever ? then fear a lye : wouldst thou be a child of god ? he tells thee , his children are such as will not lye , isa. 63. 8. it 's the charge of god to thee ; put away lying , and speak the truth , eph. 4. 25. darest thou say , i will not regard what the lord saith to me ! alas ! he will punish thee for a lie , worse than thy father or master can punish thee for any fault . young men , allow not your selves in this iniquity ; let no master force you to lye in your trade , much less do you use it in your discourse ; it 's a mean thing , it 's destructive to humane society , and the bane of conversation . what is a greater reproach than to be a liar ? what is esteemed a worse affront , than to say thou lyest ? great are the mischiefs to mens repute , estates , peace , by a false tongue ; and in vain be all pretences to religion , if the tongue be not bridled , as to this fault , iam. 1. 26. how hateful is it to debase so noble a thing as speech , in deluding thy brother in thy communication with him ! quest. how shall a young man avoid lying ? answ. 1. love truth , and despise what would allure thee to quit it in thy speech . it 's the character of him that shall inhabit god's temple , he speaketh the truth in his heart , psal. 15. 2. to speak the truth argues a plain man , an honest man , an heroick man , and generally a godly man. therefore , like it in thy self , as thou must do in another : in order to this , get rid of slavish fear , which induceth to lying excuses . hate pride and vain glory , whence all lyes for ostentation proceed ; trample on love of filthy lucre , and thou wilt not lye for gain : abborr a hurtful envious spirit , which will prevent those lies that are framed to the damage of thy neighbour . 2. be wary and thoughtful of what thou art about to speak . he that speaks hastily is in danger to speak falsly ; and having uttered one lye in haste , is too apt to back it with more ; whereas he that is sparing in his words , doth not easily betray truth ; and he that considers , dare hardly utter a false thing . who will venture to lye , that says within himself , god hears what i am going to say , and he will judge me by my words ? this restraint on thy speech is so needful , that thou shouldst pray , set a watch , o lord ! before my mouth , keep the door of my lips , psal. 141. 3. 3. let the lies thou hast uttered at any time be to thee matter of deep humbling . repenting sorrow for what 's past , will be a strong caution against the same fault ; thy grief for it will make thee earnestly pray with david , ( whose fault this was ) remove from me the way of lying , psal. 119. 29. they sleightly confess a lye who can persist in it . 4. take heed of equivocation , which is ordinarily downright lying . what is blamed in jesuites is too usual among protestants : as if a poor artifice would compensate truth . to conceal thy meaning where thou dost not owe a discovery of it , is warrantable ; but to impose delusion under pretence of truth , is intollerable , especially where rules of justice are violated . how sad is it ! to observe the liberty some take in deceiving their friends with ambiguous words , which they hope will be interpreted contrary to what they know to be true . 5. do not be encouraged by reports , to publish what thou hast not just reason to believe : what false slanders do some utter on incredible evidence ! report , say they , and we will report it , jer. 20. 10. as not daring to invent the lye , yet not scrupling to repeat what they more than suspect to be false : but learn thou , never to say any thing of thy enemy upon worse testimony than thou wouldst believe it of thy friend . 6. you that are subject to correction , be watchful and innocent in your carriage , that you may not need to lye . do nothing that thou needest be afraid to own . this will prevent falshood ; and thy fear of being put to lye , may guard thee against many irregularities . here i would advise parents and masters to encourage truth , by abating somewhat of severities for faults , that are plainly confessed . and i wish , buyers by their backwardness to give a just price , would not tempt the sellers to lye , in bargainings for their goods . 8. young people are subject to fleshly lusts , especially uncleanness . this head concerns persons past childhood , and therefore i direct it to young men. you are not ignorant that your appetites are unruly , and your inclinations too lascivious . in eating , you are prone to gluttony : excessive drinking is too common a fault ; there be many drunkards short of twenty years old : and voluptuousness seems the idol . whom our striplings worship above the living god. uncleanness is thy raging disease : what immodest dalliance , what filthy thoughts , what obscene speeches , what wanton looks , self-pollution ; yea , actual fornication , doth conscience charge some of you with ! how few possess their vessels in honour , 1 thes. 4. 4. or arrive at manhood without a forfeiture of chastity ! thou that art apt to drunkenness , or gluttony , oughtest to consider , what these vices are , and how vile thou rendrest thy self , by indulging thy self therein : sure thou forgettest thou art an imbodied soul , whiles thou art led by thy brutish lusts. the name of christian ill becomes thee , whose god is thy belly , phil. 3. 19. where is thy reason , that thy appetite should thus rule thee ? what is thy conscience , that fails to terrifie thee out of sins , so undoubted , and dangerous . shall god put thee off with a portion that becomes a beast , and when thou askest heaven , reproach thee with faring sumptuously every day , and receiving thy good things in this life ? luke 16. 19 , 25. oh drunkard ! how odious art thou to all that behold thee ! how subject to do and suffer the worst of mischiefs ! thy enemies have an advantage to betray thee ; satan may easily perswade thee to the greatest of sins , when thy soul is in no case to see the temptation , or the consequences of it . what secret art thou able to keep ? what business art thou fit to do ? how do reproach and penury wait thy persisting in this course ? but above all , dost thou lay to heart , that god is incensed against thee ? he left it a rule to israel , that young man should stoned , against whom his parents witnessed , that he was a glutton and a drunkard , deut. 21. 20. it is the sanction under the gospel , that drunkards shall not inherit the kingdom of heaven , 1 cor. 6. 11. is thy pleasure worth the pains thou must endure , or the loss thou shalt sustain ? oh unclean person ! how dismal is thy case ! this lust blindeth thy judgment , and seareth thy conscience , so that misery becomes unavoidable by a stupidness in sin : how darest thou worship a holy god , whiles thou wallowest in thy pollution ? doth not thy filthiness make god a terrour to thee in every duty , as well as defile the duty by the wandrings of a vile imagination ? the holy spirit is quenched by lustful motions , and cannot dwell in a heart so unclean , 1 cor. 6. 19. thou professest to belong to christ's body ; hear the apostles expostulation , shall i take the members of christ , and make them the members of a harlot ? god forbid : 1 cor. 6. 15. how oft , o young man , hath the spirit of god reproved thee ? how oft hath conscience bitterly warned thee ? and darest thou waste thy body , debauch thy mind , ruine thy estate , deface all hopefull impressions on thy soul , renounce a christ for a base lust , defie god to avenge the affronts , and for ever undo thy self , and them whom thou allurest to partake in thy lasciviousness ? then admit that as a holy resolve , let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , but put ye on the lord iesus , rom. 13. 13 , 14. and take heed least god give thee up to vile affections , rom. 1. 26. quest. how shall a young person be delivered from gluttony and drunkenness ? answ. set thy self to get the mastery of thy appetite . reason with thy soul , and cry earnestly to god , that this may not be thy ruler : none would be a glutton or drunkard , but that his appetite hath more power than his reason ; and conscience is too weak to resist the cravings of his lust : most young people are pleased that the beast should rule the man ; they quietly yield up themselves to the empire of this brutal part ; they can bear no check to it , they are afraid it should come under restraints . but , oh young man ! thou art carnal or spiritual , as thy appetite or sanctified reason govern thee ; much of a christians warfare consists in the struggle between these ; the inordinate appetite is a great part of that flesh which lusteth against the spirit , and is contrary to it , gal. 5. 17. is it not high time thou shouldst set thy self to contend with this enemy , and attempt to bring it into subjection ? this is temperance , when thou canst restrain its irregular motions , and deny its cravings : oh then , daily quench this fire , and press after that sobriety , which implies a moderation of soul to the objects of sense , and a government of our life by the will of god , and not by fleshly desires . let it then be thy business in every duty to weaken this tyrant , and the scope of thy life to deliver thy self from the power of thy appetite . 2. make no provision for the flesh to fulfill it's lusts , rom. 13. 14. it 's afflictive to behold some persons contriving for their bellies , as if carefull for nothing else ; it 's the design of their labours , and the thing that makes riches valuable with them , is , that they may pamper the flesh , and fulfill it's desires . but resolve with thy self , thou wilt not minister to this flame , nor live as if catering for the flesh were thy principal employment in this world. prepare what is meet for thy body ; it 's a mercy in our pilgrimage to have the conveniencies of life ; but excesses are fittest for them who dare brutishly say , let us eat and drink , for to morrow we die , 1 cor. 15. 32. poor worms ! is there nothing after death , that they should live in preparation for ? yea , is not life it self as bad as death , whiles it serves to no higher an end ? nay , these voluptuous courses do often so enfeeble nature , and multiply diseases , that life is a burthen , and some beginning of hell in bodily torments . 3. avoid temptations according to thy weakness to resist them . he that 's prone to slip , ought the more carefully to look to his ways : is gluttony thy crime ? be afraid of feasts ; art thou apt to be drunk ? look not at the wine when it sparkles ; refrain the company in compliance with whom thou hast so oft offended . knowest thou not , that the companion of riotous persons shameth his father ? prov. 28. 7. it 's in vain to pretend , i will not be drunk , though i do associate with them that will perswade me to it . how oft hast thou resolved , and yet complyed ! nay , thy delight in the sin is plain in the choice of such associates , and thy lust is strong enough to prevail when the temptation offers , if it be able thus before hand to lead thee into the occasion . 4. force thy self to an abstinence from just liberty for some time , when the strength of thy lust is found to abuse what is otherwise lawfull . some people are so exorbitant , that if they drink any wine , they must drink to excess ; if they go into a tavern at all , they cannot forbear drunkenness ; if that be thy case , do not despise it as below vertue , for a while to drink no wine at all , or wholly to forbear a tavern or alehouse ; it is thy misery , that what is to another man lawful , is to thee a snare : but it is thy duty and wisdom to manage thy self with a regard to thy weakness , that thou mayest by degrees get rid of thy wickedness . 5. be content by watchfulness and hard struggles to oppose thy lusts , till time and frequent repulses abate their power . an appetite long indulged is not soon brought under the power of the soul ; it will be importunate and uneasie , even after it's dominion is removed ; much more whiles the contest for superiority between it and grace is undecided . therefore sink not , as if it were in vain to strive ; nor let the uneasiness of the struggle tempt thee to give it over ; for as yielding to the flesh makes it more impetuous , so frequent denying it will abate the strength of its motions . many drunkards after a while become rid of all inclinations to be drunk ; and sobriety grows so habitual to them , as if excess had never been their temper . oh children ! never make your cure hard by beginning a wicked custom : oh young men that are ensnared ! grieve not to be at due pains , nor patiently to wait the stopping the course of sin , which thou hast strengthned by frequent compliances . thou must cease to be a drunkard , or thou art miserable for ever : and thou must be at all the labour , and be willing to continue it till thou art reformed , or a drunkard thou wilt be still . 2. quest. how shall a young man be delivered from uncleanness ? the former directions are proper to this case ; i shall apply somewhat of them , and add some more rules . 1. awe thy soul with the purity and perfection of gods law , as it referrs to this sin. it 's a great snare to mistake a precept , and confine it below god's explication of it , or intention in it : yet how many young people allow themselves in degrees of uncleanness as innocent , not seeing , that these things are comprehended in that precept , thou shalt not commit adultery : therefore young man ! examine the word more strictly , and thou wilt find that god hath provided against every degree of uncleanness , and against all that leads thereto . are thy hidden thoughts and motions free ? no ; the thought of foolishness is sin , prov. 24. 9. and our lord reproves the pharisees as hypocrites , because their hearts were full of uncleanness , mat. 23. 27. evil concupiscence , inordinate affections , &c. are to be mortified , col. 3. 5. are thy lustfull gazings on a woman allowed ? no ; our saviour expressely saith , he that looketh on a woman to lust after her , hath committed adultery with her already in his heart , matth. 5. 28. mayest thou talk obscenely ? no ; neither filthiness , nor foolish talking , nor jesting , are convenient , nor to be once named among christians , eph. 5. 3 , 4. if the command of god reach to these lesser degrees , sure thou art not so stupid , as not to see that all grosser acts are forbidden , as more abominable . and if marriage be the remedy against incontinence , thou darest not think that god allows thee other wayes to gratifie thy lust , and so frustrate the great ends of that ordinance , and the aptitude of humane nature for it . 2. be watchful against all occasions of uncleanness . nourish not lust by an intemperate diet. he had need be free from fleshly inclinations , who dare strengthen the assaults of the flesh against his chastity . the spirit of god tells thee , that if wine prevail , thine eyes shall behold strange women , pr. 23. 32 , 33. be not in the reach of a woman that will entice thee . ioseph escaped the snare by flying from his mistress , and refusing to be with her , gen. 39. 10. whereas the young man that admitted the speeches of the immodest woman was soon ensnared , prov. 7. 21. venture not on thy own strength too far , god may justly leave thee , when thou temptest him ; and stronger than thee have sadly rued the power of occasions . play-houses , mixt dancings , &c. have been the ruine of many a youth . 3. guard thy senses . these are inlets of evil , by them . objects insnare and kindle those lusts which lay asleep . david's eye betray'd him into adultery . iob is to thee a good example , iob. 31. 1. i have made a covenant with my eyes . listen not to immodest songs , or lewd discourse , which insensibly stir up those inclinations , which tend to the vilest acts. 4. stifle the first workings of lust. first motions are weakest , and so more easily conquer'd ; the longer they are entertained , the more violent they grow ; and the soul less apt to oppose them . filthy contemplations allowed , darken the mind , and abate that dread and abhorrence which are a great part of thy security against sin : oh then crush the first appearance . if thou ask me , how ? i 'll tell thee , banish these evil thoughts out of thy mind , plead god's command , and seek his help ; represent to thy self the threats and punishments of god against this sin ; consider that these motions unrestrained , may end in the grossest action : and resolve not to speak a word , glance one look , or use one gesture , in compliance with that sinful motion . 5. avoid idleness , as that which tempts the devil to tempt thee . young man ! it's a great mercy to the world that we have business to follow ; and he that hath no employment , will wish hereafter he had never had an estate to prevent a calling ; therefore be sure thou hast work , and attend it . sin easily intangleth the idlers , who will be doing wickedly for want of business : but the diligent is not at leisure for vain thoughts , he needs not ensnaring company to divert him ; yea , labour substracts matter from lusts , and renders the body less disturbing to the soul. leisure hours are the young mans danger , be not desirous of too many such , and double thy watch in thy spending of them ; for satan observes thee then , and will suggest vain thoughts to thy mind , excite fleshly motions , and prepare ensnaring opportunities . 6. attentively regard , and yield up thy self to the motions of the holy spirit . the spirit will warn thee against these defilements , and direct thee to that purity of heart and life , as will prevent the advantages the unclean spirit finds in thy youthfull age. a reverential regard to the presence of the spirit , will call the mind from base employs , and excite thee to what is approved by him : the more his fruits abound , and express themselves in thy temper and carriage , the more effectually wilt thou be cleansed from all thy fleshly pollutions . to this we are directed , gal. 5. 16. walk in the spirit , and you shall not fulfill the lusts of the flesh. yea , the aids and influence of this holy one are necessary to a saving abstinence from , and dominion over lusts , as you see in rom. 8. 13. but if ye through the spirit do mortifie the deeds of the body , ye shall live . 7. keep thy thoughts well employed . this will prevent those vain imaginations , which are the incendiaries of lust , and by which , the judgment is blinded or bribed to perswade the will ; let the word dwell richly in thee , by filling thy mind . contemplate god in his perfections , behold him present with thee when in greatest secrecy ; he makes a third , when thou and thy paramour are most retired : in this case he testifies , ier. 29. 23. even i know , and i am witness , saith the lord. represent to thy soul the torments following these lusts , if gratified : hell-fire is enough to quench these lustful flames ; and who dare wish the pleasure so dearly bought ? attend to such scriptures , as , whoremongers and adulterers god will judge , &c. heb. 13. 4. oh young man ! canst thou think of this believingly , and cast off restraints , or give a carnal mind it's scope ? 9. resolve before thou compliest with the most urgent temptation , to put up a serious prayer to god in christ. lay thy self under this law , i will not consent before i look to god ; it must be a dreadful evil , that will not admit an address to christ ; if it be a sin , i have need of strength from him , who came on this errand , to put away sin , to cleanse me from iniqtity , and destroy the works of the devil , heb. 9. 26. eph. 5. 26. 1 joh. 3. 8. prayer may deaden the temptation when strongest , it may recover thy baffled power , for christ is able to inspire thee with that light and vigour , as may support thee when almost gone . st. paul thrice prayed when grieved with a thorn in the flesh , and the grace of christ proved sufficient for him , 1 cor. 12 , 8 , 9. the devil , the flesh , and an enticing object are too hard for any man , that calls not in the help of christ by prayer . satan desires no more , than to engage thee single , and without frequent supplications , thou art like to be so : on the other hand , prayer will drive satan to some more subtile assault , than so gross a wickedness as uncleanness must appear to every one , that beholdeth christ when calling on him . therefore , i do again intreat thee , even when thy lusts seem to have most advantage , that thou wilt not forget to present thy case to him , who is concerned for thy good , and able to foyl the enemies of thy soul , when in greatest prospect of success . thus i have represented to young people some of the sins , to which your age is most subject . all are not named , alas ! there 's swearing , which is a prophane villany , that hath neither pleasure nor profit to allure ; there 's theft , which is a violation of justice , and a discontent with what god hath thought fit to give you ; there 's pride , ( one instance whereof i shall hereafter speak to ) which among you children and youth is generally on very fordid accounts ; you are proud of a little beauty , which the small pox may spoil , and no body is truly the better for ; you are proud of your fine cloaths , and from pride desire them ; but what trifles are these , none but fools esteem them , or value thee the more for them . though i cannot insist on these , yet if god is pleased to deliver thee from such sins as i have mentioned , all others will be reformed : oh then set thy self against them ! let the youngest be warned against these , as what they will feel temptations to . and be all resolved , faithfully to observe the directions given ; that if possible , you may arrive to middle age , free from the corruptions of youth and childhood , and not be forced to cry out with bitter reflections , thou makest me to possess the iniquities of my youth , job 13. 16. what would an aged saint give , that he had been innocent of all these crimes whiles he was young ? learn wisdom by such now , whiles thou hast opportunity and warnings . i now proceed to the second head of the vanity of childhood and youth , viz. 2. children and young people are apt to live to no valuable purpose , which is vanity . thou wilt easily allow , that to spend ones strength and time for nothing , or for what is as good as nothing , is vain . is not he a vain body , that thinks much , talks much , and doth much , to no purpose ? common opinion will grant this , we brand caius caligula as vain , for bringing a great army to the sea-shore , and gathering cockle-shells , when he pretended a great attempt . the spirit of god justly accuseth those persons , isa , 41. 29. behold they are all vanity , their works are nothing . solomon doth frequently mean this in his book of ecclesiastes , when he saith , this is also vanity ; that is , it 's to no valuable purpose ; it is not worth the labour and concern a man is at : one had as good let it alone , and be unemployed , as reap no other fruit . young people ! this is your very case : most of you live , and busie your selves for nought . 1. you are apt to design nothing at all in your living . it 's long before thou askest thy self , what do i live for ? what end shall i pursue ? are not most of thy actions performed , thou knowest not why ? most of you are hurried by a foolish temper , allowing no deliberate design to govern you . a vain mind , or devilish suggestions determine the actings of most young people . is not this a reproach to thee , if thou happen to do any good , it 's more by chance than by thy choice ? if thou receivest any real advantage , it 's by a merciful providence , and not by thy intention ? if god should ask thee at the church door , wherefore comest thou hither ? may not some of you say , i do not know , or it was from a fancy i had to hear , or from custom . but how few can say , i had a design to get some help to grapple with my youthful lusts , i proposed to meet with god in his word for my souls improvement . when you intend so little in an ordinance , what purposes must govern you in the ordinary affairs of life ? 2. your youth is spent to no considerable purpose . may not i tell most here , thy time past is lost , and the time to come is like to be lost : for , 1. thou hast lived in vain as to thy self . what hast thou gotten by the ten years thou hast lived , oh child of ten years old ? what hast thou improved by the fifteen years thou hast lived , oh youth of fifteen years old ? yea may not i as justly ask the young man of twenty , what hast thou done ? what use hast thou made of thy twenty years ? must not conscience answer , oh! i had as good been just now born , for any good i have gotten ? that i may fasten this conviction , i call every soul to answer me ; what art thou nearer god to this day ? how much is sin mortified ? what grace hast thou attained to this very time ? oh youth ! hast thon yet got an interest in christ ? what treasure hast thou laid up in heaven ? if thou must own , i am further from god , and not nearer : sin is stronger , and not weakned ; then sure thou wilt own thou hast lived in vain to thy self . 2. but yet farther , how many others may lay to thee the charge of unprofitableness ? thou livest in vain as to god : he may say , this young body never served nor praised me : i had as good there had not been such a youth in the world. thou livest in vain to thy friends , thy parent may say , it is an unprofitable child to me , i have yet had no comfort by him . thy relations may cry , he never gave us good counsel or example . thou livest in vain to thy master ; he hath got little advantage by thy care , or labour . thy minister may cry , this young body brings me little joy as yet : i have striven to little purpose with him ; he seems as if i had laboured wholly in vain , 1 thes. 3. 5. thou hast lived in vain to the church ; what increase or glory hath it reaped by thee ? thou hast lived in vain to the nation ; thou hast not helped to make it more innocent by thy life , more flourishing by thy industry , or more safe by thy prayers . so that now , young man ! is it not a true charge , which i lay to thee ? mayest thou not cry out , oh useless i ! i have lived for nought , i have been an useless shadow , i have cumbered the ground , and god may justly cut me off as an unfruitfull one ? luk. 13. 7. obj. i foresee some young one will be ready to evade this charge , and say , i do live to some purpose that is valuable : i gratifie my senses , i live pleasantly , i begin to look after the world , &c. answ. alas poor creature ! is living to the flesh valuable ? is living barely to this world valuable ? is living to the devil valuable ? methinks thy reason should tell thee , it 's better not to live at all , than live to these : an intelligent spirit to live to the flesh , is base ; an immortal soul to live barely to this world , is madness : a creature of god , redeemed by the lord jesus , to live to the devil , is self-destructive , and foolish . what! live to him , who hath undone thee in the fall , and is so studious to prevent thy recovery by christ ! live to him who hath blinded , blemished , and debased thee , as he hath done ! live to him , who tho he hates thy god , cannot escape his own misery ! live to him , who envieth thy good , desires thy woe , opposeth all that is the benefit of mankind , and contributes to all the miseries and disorders which the world is distressed by . oh young man ! canst thou justifie this course of living ? but this will more appear , if upon a due reflection on thy life , thou wilt answer me these questions . 1. doth thy life answer gods end and purpose , in giving thee a being ? the wisdom of god may assure thee , he had an end becoming himself in thy creation : he tells thee , all things were created by him , and for him , col. 1. 10. the blessed god had an eye to himself , and a regard to christ the redeemer , in giving thee an existence . he exerted his power in thy being , that thou mightest serve and honour him ; dost thou answer this end , by living as thou dost ? hast thou ever aimed at this ? doth thy behaviour contribute to this at all ? thy way of life would be a reproach to thy maker to have proposed to himself in thy creation . 2. are there not greater purposes , to which thy nature and abilities are suited ? he lives to an unvaluable purpose , that neglects to live to the highest purposes he is capable of . little things are a reproach to him , that is adapted to great things . have not you faculties , to know , and love your god ? and do your childish or wicked employments answer them ? you are capable to serve , and glorifie the blessed god , and is the gratifying thy lusts equal to these ? you are receptive of divine joys , and are thy carnal merriments answerable to these ? oh young body ! what use art thou fit for to others ? what benefit mayest thou yield to thy self ? how canst thou seem to answer these , by a trifling diversion , or a perishing advantage ? sure , thy capacity is thy shame : the very beast , that liveth to the utmost of his powers , will witness against thee , who behavest thy self so much below thine . it would have been thy mercy whose exercises have been so low , that thy abilities had been less . hence , 3. wilt not thou shortly acknowledge with shame and grief , that thou hast lived to unvaluable purposes ? no ministers rebukes will be so sharp as thy own , when grace renews thee , or endless torments overtake thee . if the spirit ever enlighten thy mind , and alter thy will , we may ask thee , what fruit had you of those things whereof you are now ashamed ? rom. 6. 21. with a grieving blush thou wilt answer , nothing i dare boast of , nothing i can justifie : i am ashamed of my reward as well as my labour : what i reaped by sin is my shame , as well as sin it self ; it was a fools diversion wherewith i pleased my self ; it was my blemish wherein i gloried ; it was my loss whereby i valued my self : what are they now to me ? they are dogs meat ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to what i now taste , phil. 3. 8. i am astonished , that i could relish these unsavoury things , or derive the least contentment from them , when my chief good was unsecure . young man ! if grace do not awaken thee , hell will ; the never-dying worm will be convictions of the emptiness of what thou hast pursued ; and the base purposes thou hast lived to . how will they tear thy soul with such thoughts as these ! where 's the pleasure now ! where 's the satisfaction to which my endeavours were confined ! oh , that i had been but a beast , who have lived to designs so brutish ! oh , that i had had no intellectual nature , being i studied not to know my god , and the way of life ! oh , that i had been void of rational powers , since i did not govern my self accordingly ! oh , that ever i had natural abilities to love and fear , being i have not loved my god , nor so revered him , as to abstain from vanity ! wo is me , that i had a capacity for any service , seeing i have lived so uselesly to god , to my friends , and to my self ! alas , where is the fruit of my labonr ! what now do i enjoy , that deserved one hour of my life , or answers the least of my abilities ! these , these , oh , child ! will be the effects of thy present way . 3. children and young people are apt to live to destructive purposes , which is the height of vanity . the last head is convincing , that it were as well thou hadst never lived ; but by this it were far better for thee , thou hadst remained meer nothing to this day : to live to hurtful ends , is worse than not living at all ; yet this is thy condition , you dishonour god , you provoke the eyes of his glory , you trample the blood of christ under your feet with contempt . how many young people serve the devil with their strength , are a snare and infection to all they can influence ? one young body spoils many others , and leads them to that villany they had never thought of . you oft break your parents hearts , and they by thy means feel , that a foolish son is the heaviness of his mother , prov. 10. 1. you frequently destroy your master's estate : to the serious you are a grief , to the city and kingdom a plague , as helping on its sin , hastning its punishment , and obstructing its good : how many may complain of harm on thy account ! but whatever hurt you bring to others , sure you avoid mischief to your selves ? no , no : young men live most to their own hurt , and seem to take great pains to make their misery sure and great . oh , vain youth ! thou daily makest thy self more the child of wrath by thy sinful practices ; thy wicked habits grow more strong ; by idleness and frequent opposition , hopeful principles are more baffled and expelled ; conscience by thy affronts , is less concerned , and capable to admonish thee . thy ill treatment of gods spirit , makes him withdraw , and his visits are more seldom ; so that he is ready to say of thee , let him alone , hos. 4. 17. believe it , careless youth ! thy ways tend to more sin , and less hopefulness of grace and glory : oh , wretched life ! to live only to be more guilty , and to be exposed to greater punishments ; thou runnest hell-ward , thy thoughts tend there , thy words lead there , thy vile actions heap the greater store of eternal flames . indignation and wrath , tribulation and anguish , are the things thou workest for , rom. 2. 8 , 9. thou labourest for these wages , thou livest thy self daily to a greater obnoxiousness to these woes , as if thou wert afraid thou shouldest not be miserable enough . oh soul to be pitied ! not to be born had been thy mercy , as well as iudas , unless thou change thy living , is it not to thee those words are proper , behold , you are worse than nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa. 4. 24. hadst thou not lived at all , thou hadst not done the mischief thou now art doing , thou couldst not have felt the hurt thou must shortly endure . how may most young folk bemoan the day of their birth ! their life is a misery , which might have capacitated them for the bliss of angels , had they well employed it . the lord grant you be not found thus foolish and cruel to your selves ; yet to this you are more proner than to a more profitable course . the next work is to shew you , 1. how childhood and youth became thus vain . 2. why they continue so . 3. how most young people grow still vainer . 1. quest. how comes it to pass that childhood and youth are vain ? ans. childhood and youth became vain by original sin. there 's the spring of the disease , thou didst not come out of god's hand thus prone to sin , and thus averse to himself . but a depraved nature descends to thee from adam by the line of thy ancestors : thou wert born under the infection common to mankind , generated in the ordinary manner ; the very quickened embrio in the womb , hath all the seeds of those sins , which time ripens , and opportunity brings forth ; our constitution is become sinful , and all corrupt effects are next to natural . i shall not trouble you with disputes , but meerly inform you , 1. how our nature became corrupt : 2. how it descends thus corrupted to thee . 1. our nature became corrupt or vain by the entrance of sin , whereby the divine image was expelled as well as forfeited . a rational soul cannot be void of moral qualities and dispositions , as it is a subject of god's moral government ; there must be wisdom or sinful ignorance in the mind ; there must be love or enmity to what is good , and aversion or inclination to what is evil , in the will ; for man is not considered in gods law meerly as an agent , with respect to what he occasionally acteth , but he is considered also as to his temper , what he is ; what are his governing principles , and prevailing disposition ; those are necessary to the denominating him a godly or ungodly man , as well as influential into the ordinary course of his actings , which will be answerable to his inclinations and light . adam was created after gods image , which consisted in knowledge , righteousness , and true holiness , gen. 1. 27. eph. 4. 23 , 24. col. 3. 10. this was his constitution , tho' not so fixed , as to prevent the possibility of sinning . and whiles adam sinned not , our nature was impressed with that holy power , light , and love , which answered the law , and capacitated us for that exact obedience injoyned by it . these divine qualities were inconsistent with their contraries , by the law of innocency ; tho' they are not incompatible by the law of grace ; for that law insisted on perfection , and entire innocency ; and fixed a forfeiture of all holy gifts , by man considered in any degree sinful ; yea , besides this forfeiture of these gifts by the penal sanction of the law , man was not entitled to those aids of the spirit , whereby divine qualities might subsist in the same soul with contrary sinful dispositions ( as they do under the law of grace ) no snch influences of the spirit were provided in the law of creation ; and therefore as the least sin in the soul brought down our holiness below perfect , and thereby made it cease to be holiness by the rule of innocency ; for love was not love by that law , if there was any mixture of enmity against god : so sin would prevail to extinguish that purity , and expel those holy dispositions at first implanted , if once it entred into the soul. adam did subsist a while happy under this law , but at last he sinned , his heart turned from god to the creature , which implies ignorance in the mind , and aversation and enmity to god in the will. the entrance of these did of course deprave the soul of adam ; knowledge was expelled by darkness , corruption removed his original purity . the disease invaded the whole man , the poison operated to the extinction of his glorious excellencies ; there was no need for god to take any good out of the humane nature , it necessarily died by the force of sin . and it is by a new grant , that there be any remains of god in lapsed man. it is not from any thing in man , or in the first covenant , that there be any moral vertues , or good nature in any ; god in mercy bestows these , and restrains the growing contagion of sin , that we become not more devilish . when holy light and love were expelled by sin , the appetite ( of course ) became master of our reason , and all disorders hence ensue . the soul being cloathed with flesh , doth for want of holy principles become subject to sensible inclinations , which through the presence of agreeable objects , hurry poor man into all that is flesh-pleasing : whiles the proper concerns of the soul are forgotten , and its intercourse with unseen things is cut off , for want of that light which should perceive them , and that holy love which might relish and desire them . a soul thus debased and entangled , becomes little better than an active power to contrive fuel for our various lusts , and receive the little delights which are ministred by sense and fancy . oh wretched state ! especially when error and enmity against god and holiness help to compleat its depravedness . 2. thy nature thus corrupted descended to thee , as propagated by the appointed law of natural generation . adam was not only the common head of mankind , as representing all meer men , but also he was the original of all men in order to propagation . as representative , he was capable to forfeit much good : as he was the common parent , he must transmit the nature which he had with its impurities : he was to propagate his kind ; gen. 5. 4. he begat seth in his own likeness ; this is opposed to the likeness of god , wherein adam was made , v. 1. tho' seth was the father of the holier part of the world , and a good man ; yet he was not begotten after gods likeness , or with a nature in its original purity , but with a nature as depraved in fallen adam . lapsed corrupted nature cannot propagate a holy nature . can a clean thing come out of an unclean ? job 24. 4. how can he be pure who is born of a woman ? job 25. 4. a person naturally sinfull , cannot generate a child free from that sinfulness : if the father be naturally void of spiritual wisdom , the son in the course of nature will be so ; and if we are born void of wisdom and holiness , we must be vain , foolish and ungodly ; for humane nature must be unholy , if it be not holy . this made david own , i was shapen in iniquity , and in sin did my mother conceive me , psal. 51. 5. this is so fixed a rule , that our blessed lord must have an extraordinary generation , to escape the pollution of humane nature . mary was found with child of the holy ghost , act. 1. 18 , 20. the spirit overshadowed her ; and this christ is the only one born holy , luk. 1. 35. others are made holy by grace ; some , it may be , are renewed in the womb , but none are naturally so , or by generation ; therefore if thou shouldst ask , why do not good men naturally beget good children ? i answer , their goodness is superadded to their natures , it comes by another law than that of nature ; their grace is from christ for the salvation of their own persons , but not to propagate to their offspring by generation . oh young man ! thou seest how thou groanest under adam's fall , and labourest under the depravedness of humane nature , as propagated from adam by thy ancestors down to thee ! and is there ever a child here , but is a living witness to this corruption ? are you not all proner to sin , than holiness ? is it not easier to make you vile , than to make you gracious ? do not fewer and weaker arguments incline you to be wicked , than to be godly ? is there not that in thee , which serves instead of a tempter to evil , tho there were no ill example , or solicitation from without ? wert thou ever sensible of this , oh , child ? hast thou been yet truly humbled for original sin ? thou wert wicked whiles an infant , as to the temper of thy soul ; the corrupt nature thou then hadst , is the spring of all thy vanity : thy nature is to be foolish , to lye , to be unclean , and what else is vile . that nature whiles unrenewed , will express its unholiness and enmity against god , one way or another : it 's true , the power of one contrary lust , thy bodily constitution , god's restraints , education , &c. may prevent the raging of some lusts , but the malignity continueth , and cannot fail to govern , till the grace of christ do alter thee . quest. 2. why do childhood and youth continue vain ? answ. childhood and youth continue vain for want of a due use of means appointed for their healing . o young people , here are three things in this that are very fit to move you . 1. first , here 's comfort , that the vanity of youth is healable ; thy case is sad , but 't is not desperate ; there 's hope in israel concerning the recovery of sinners in their youth : the devils became wicked , and never can be recovered ; they may grow viler , but they can never grow better ; but blessed be god , this is not thy case ; the wound though sad , is yet curable : there have been many young folk made pious and serious . isaac was good betimes , timothy and iohn were old disciples , before they could call man. iosiah's tender years were impress'd with grace . i have known undoubted evidence of grace before ten year old : oh then you need not resolve to be vile , because 't is in vain to attempt to be good ; no , no : no young persons in this assembly need to say so , or need think so . god has not resolved against young persons , that they shall never be recovered ; nay , he has determined , that out of the mouth of babes and sucklings he will ordain praise , psal. 8. 2. children ! our lord jesus has never said , he will have nothing to do with such as you , i 'll neither wash you , nor heal you , nor teach you : nay , he has said quite otherwise , suffer little children to come unto me , and forbid them not , &c. mat. 19. 14. the spirit of god never resolv'd , i will convince no wicked children , i will sanctifie no prophane youth ; nay , instead of that , to you he speaks , in psal. 34. 11. come ye children , hearken to me , and i will teach you the fear of the lord. the spirit has a mind to be the teacher of children , and the instructer of youth , he has a mind to train up the young generation for heaven , as well as the old ones : so that young ones may say to day , why though i am wicked , yet there 's hope , and though i have a vile nature , yet there 's hope . i may be recovered even though my whole frame seems thus set for villany , and appears thus desperately dispos'd . there 's the first point , and that 's a great matter , and under the power of that , i preach to young ones , and under the hopes of that you young ones should regard what i say , and urge ; for the case of youth is healable . 2. secondly , here 's a loud call to you , that god uses means to heal young ones of their vanity . this confirms the former : is god at pains with youth to make them better ? then there 's hope of youth , for god would not be at this labour if it were wholly useless : o my friends ! god has sent his son to dye for young children , as well as old men , even young ones receive forgiveness by his blood ; my little children to whom i write , for your sins are forgiven , 1 ioh. 2. 12. the spirit of god strives with many young ones , as soon as they can understand any thing ; he bids early for your compliance . i do believe there 's not a child of six years old under the gospel means , but the spirit of god has been striving with : this holy one can truly say , i have been dealing with this child to make it happy . pray let 's a little consider : thou child or youth , hast thou had no sence of hells misery ever upon thy heart ? hast thou never been convinc'd that 't was ill to lye or swear ? hast thou never found pressing motions to be good , and to resolve against evil ? have no good desires stirr'd in thy soul ? why , all these were the workings of the spirit of god on thy poor soul. god has been labouring with every young body in this congregation : he has been labouring with thee , by the advice of thy parents , when they taught thee to read , or taught thee thy catechism , or instructed thee to pray , it was god by them taking pains with thee . we preachers preach to you young ones , as well as to the old ; nay , we preach to you with more hopes , expecting that you are not hardned as old persons are . young people ! have not the mercies of god , have not the preservations of god towards you , been so many teachers ? what has been the language of every mercy to thee child , to you young ones , but this ? oh children ! don 't you provoke this god ; don't make me your enemy , for you see i would fain do you good , i would fain be merciful , and not a destroyer of you : nay , have not afflictions been the pains of god with you ? is there ever a young one here , that has not been sick at one time or other ? why the lord sent that sickness to thee , and spake in this manner thereby , i will warn this young one to be religious , lest he should dye before he be converted ; all the corrections of thy parents , and master , for thy sin , they have all been the calls of god , and his language in them all has been , i would fain imbitter sin to this poor young one , by something short of hell : i would gladly restrain the wickedness of this youth , before i must damn him . you see , you had need look to it , for god has used means towards your recovery ; think not , god doth not mean me in his word ; don't say , god did not intend my cure in the helps i enjoy ; alas , he intendeth thee as well as any other . it 's thy enlightening , oh young man ! he intends by all his teachings : 't is thy conversion , o young woman ! that he designs by all his calls , all these have been directed upon this very design ; and least you should doubt it , the spirit of god does particularly name you : o young men and maids ! praise you the lord , psal. 148. young men be sober , tit. 2. 6. nay , christ himself tells us , in prov. 1. 4. that his great design there , is to give discretion to the simple young ones : therefore i beg , that not one young body in this place may forget what i say now , that they frustrate god's hopes , if they be not good ; and disappoint him of all his labour , if they be not gracious , all the pains that have been taken with them , are lost upon them ; and will god bear this ? will he always bear this ? what will become of you , if you proceed this way ? 3. thirdly , here 's an awful charge , that you young men continue vain , because you don 't rightly use the means for your healing . ah , sad charge ! the case of young ones is curable , but why is it not altered before now ? why , o conscience speak ! children you have consciences ; young ones , you have consciences ; can you say 't is long of god i am vile still ? 't is long of the want of means that i am vile still ? ah , friend ! father , son , and spirit can all say , 't is not my fault that this child is bad still ; 't is not my fault this young man and woman is wicked so long ; 't is not long of me . may not the spirit of god say , i have taken more pains with this child , and spoken oftner to this young person , than i have done with thousands in the world : alas ! so it is concerning every one of you . children of pagans in all their days never had thy helps . consider a little with your selves , god may this day say , i begin early with this young one : i have still pleaded after many a repulse , i have followed him and her from day to day , and from sin to sin : oh , how earnest have i been with this young stripling , that i could propose very little good by ; yet have i taken pains and labour with him . come young people , is it now to begin ? that god has cry'd to you , turn unto me , why will you die ? ezek. 33. 11. is now the first time that he has said unto you , when will you be made clean ? when shall it once be ? jer. 13. 27. has christ never said unto thee , o look to me , and be saved ? look to me for help , for there 's help no where else . thy distress makes me needful , and pity makes me willing . lay these things to heart , and i will defie any young body in this place , to go away , and say ; i have lived up to what i know , i have improved all that god has afforded me , but he denied to give me more : i am miserable and wicked still , because god has refused to help me , when i have sought it of him . — is there any that can talk at this rate ? no , not one : not one ? why then whence is it that we have so many young people bad still ? why still so fatal to thy self ? why a slave to base lusts ? o friends ! god knows the cause , and thou knowest the cause ; thou didst not use that knowledge thou hadst ; thou didst not improve thy opportunity ; doth not conscience witness thy ear has not been opened , thy heart has not been attentive , thou didst not frame to turn unto the lord. hos. 5. 4. god can say this day , this poor creature might have been in a good case , he would have been serious before now , if he would but have yielded to my pleadings , if he had turned at my reproofs . this young body would have been an eminent christian before now , had all my impressions been retained , and all my calls complied with ; he had known me better , had he been but teachable in my ways , as he was in other things , prov. 2. 15. oh then , young people ! consider with your selves what has been your case ; you have told god plainly , i will not come to thee that i might have life . where 's the young body that has not practically given god a denyal ? and every time thou wert under conviction of sin , and didst not leave it , thou didst tell god , lord , i would be thine , but i love my sin better : i would be happy for ever , but i will not , unless i may be wicked in this world. the youngest here hath the great hand in his own ruine ; he that is but of ten years old , if he perish , he is his own destroyer : ( i think it 's true of many younger . ) children ! you were born vain , and you have wilfully chosen to remain so : you may be ready to accuse adam , by whom you became wicked , but it is your own fault that you continue wicked , since god hath provided a remedy ; it s your sin , that you are no better for mercies , no better for affliction , no better for means ; wicked before , and wicked still . o therefore ! what will you be able to answer ? how sad is it ! that any young body here should be forc'd to say , lord , 't is my fault that i am no better for a christ , and no better for the gospel ; my misery is of my own choosing ; god has taken pains with me , but 't is all lost through the obstinacy of my will. these three things are plain under that second head wherein you see why young people remain vile and vain . 3. thirdly , youth becomes yet more vain by evil customs , and indulging carnal self : vanity unhealed is of an improving nature ; and there 's no bad child , but grows worse : sin is not a stream that grows empty , or a root that dies by meer time . god knows , we have had experience of that . alas , how does villany grow with years ! the child that began with few sins , grows up to many sins ; insomuch that we have some young men before eigthteeen , have committed as great sins as the man of eighty . youth enters with lesser sins , and proceeds to grosser sins : we have many young people that seem to abound in wickedness , as they improve in age ; as if they grew older only that they may grow viler . oh , what a mercy would it have been for those to have died in the womb ! or any one year before another ! now , sirs , whence is it ? how can it be , that young people should grow vainer and vainer , instead of better and better ? i tell you , one sin brings on another , by the lesser thou art fitted for a greater . sinful habits are strengthned by sinful acts : and fear and shame for sin wear off , yea , are even extinguished by a course of sin . o poor soul ! satan has got the faster hold : the spirit has been provoked , and given over striving ; and it may be thy parents through despair , have almost given over praying . conscience that warn'd thee , is sear'd and silenc'd , and so the wicked creature has his whole scope , 2 tim. 4. 2. god sayes of him , let this poor creature alone , i 'le strive with him no more , gen. 6. 3. o young folks ! you may be harden'd before you grow old ; lust may be strongly rooted before old age ; and i fear 't is so with abundance of youth : is it not so with some of you ? did not some of you blush at a little sin , and now thou canst mock at great ones ! are there not some amongst you that once dared not to tell a small lye , and now you can lye all sorts ? are there none here that trembled when they swore a little oath , and now can swear at the bloodiest rate , and add blasphemy and cursing to their oaths ! sirs , did not some of you feel a check for a light act , and now you can commit fornication and uncleanness , without any inward rebuke ! it was hard to bring thee to pilfer a peny , and now thou canst steal shillings and pounds : it was much ado that thou couldst endure to be drunk in the night , but now thou canst do it openly , and glory in it . thou durst not formerly have neglected a sermon , and thou must pray by thy self , but now , alas , poor creature ! thou canst play away a whole sabbath , and spend weeks without prayer , without one serious prayer . my friends , what 's the matter ! is sin grown a less evil ? by no means ? is god , and heaven , and hell , less certain ! no , no , sirs , you will feel it to your cost : is thy poor soul less precious , and less valuable ? no , this is not it neither , but the reason of it is this ; wickedness is grown by wickedness ; committing sin has made it easie , the current of sin running , has made the channel wider , and the opposition less . o , therefore for the lords sake , begin this day to consider , the devil is grown more impetuous by thy consent : and i can tell thee to day , and let the youngest of you observe it , that if thou continuest wicked , thou wilt be yet more and more so . and thou wouldst now blush to think what wickedness thou wilt hereafter come to : as hazael , when it was foretold him by the prophet what cruelties he should commit , cries out , is thy servant a dog ? 2 king. 8. 13. &c. thus i have finished what i intended in the explication , i now come to the use. first , by way of inference ; the lord set it home . some own'd great good on this day twelve-month , may more receive good to day . the inferences then are these . inf. 1. how dismal a sight doth this truth afford us of this world ! childhood and youth is vanity : ah , lord ! how true then is it , that even the whole world lies in wickedness , 1 joh. 5. 19. the greater part doth so ; for young people are many more than old ones . the chief part of age is vanity ; the best part of time is vanity ; childhood is the time fittest to learn in ; youth is the time fittest to act in , and yet both these are vanity . oh , how little are heavenly designs carried on by young ones ! oh , how little is god worshipp'd and serv'd by young ones ! how few of them are engag'd in their own true concerns ! dreadful ! that in youth we will do nothing , and in age we can do nothing ! oh , who loves god , and is not grieved ! who loves souls , and is not melted ! all men come sick into the world , and most men grow more diseased by their stay there . all come miserable , and most help on each others ruine , and encrease their own . oh , how many go off the stage , and have reason to wish , would to god i had perish'd before i saw the light ! so like hell is this present state , that i'ts a wonder we are able to take any delight therein . god is serious with pleople in their younger years , and they heed it not : ministers are earnest with young people , and they regard it not : ah , poor wretches ! they think we have nothing to do with them . oh , young ones ! help us to mourn to day , for i am calling on men to mourn for you , who in your youth yield your selves up to your lusts , and thereby are injurious to christ , and cruel to your own souls , and will you be unmoved ? inf. 2. what care is incumbent on parents and masters , in the managing of young persons ! youth is vain , and that bespeaks a suitable carriage . o parents , you don't beget angels , but sinful children ; you breed up corrupt ones , and not perfect ones : few are sanctified in the womb , and therefore you should deal with children as with deprav'd and corrupt persons , as with them whose childhood and youth is vanity . the very distemper directs parents and masters in their duty and carriage towards their children : i shall especially name parents in my directions . 1. children are ignorant : oh therefore take you occasion to instruct them . alas ! canst thou let thy children be unacquainted with god , and insensible of their own misery ! or the way of their escape ! what must thy child be inspir'd , or it must perish for want of knowledge ? if it must know , pray who is fittest to teach it ? upon whom does it lye in point of duty , as it does upon you ? and who has the advantage of doing it as thou hast ? who is so like to prevail with thy child as thy self ? none faithfully dedicates his child to god in infancy , that will not carefully instruct him when of age to learn. 2. youth have unruly appetites , and therefore don't indulge them . oh that every parent here had but his heart open to what i say : and i speak it out of pity to the souls of young ones . 't is an ill practice in parents to feed their child by the cravings of i'ts lust , and not by their own judgment . i will tell you the mischief of it , besides the laying a foundation of distemper in age ; it gives the appetite an ungovernable force . children being alwayes indulg'd in what they crave , they cannot deny themselves any thing they desire ; and by the same rule , that they must now eat what and when , and drink what and when they will , while they are under thy care ; they will be drunk and whore , &c. when they grow in years ; their reason cannot bridle it then , as thine ( which ought to guide them ) neglects to do it now . oh dreadful thing ! that any childrens appetites should come from under their parents tuition unbridled : i look on nothing a greater reproach to parents . and what 's the ground of all wickedness in the world , more than an inordinate appetite ? yet how few parents do help to cure it while cureable ! whereas an appetite curbed in childhood , would endure a denial in age. 3. youth have violent humours , and selfishness , and therefore don 't foolishly gratifie them . a child left to himself , brings his mother to shame . pr. 29. 15. oh what a devilish sight ! how pleasing to satan ! to see children cocquer'd , and youth indulg'd ! it 's peevish , then all must be done to please it ; it 's obstinate , and it must have it's will ; it 's revengeful , and it must not be check'd ; this is the way of most parents . and 't is just with god that child should break your hearts , whose will you never broke . how many poor creatures will have cause in hell to curse their parents ! dreadful ! that they prove the worst enemies to their children under a pretence of fondness . 4. youth have many lusts , and are prone to sin , therefore be afraid for them , and prevent all occasions . iob knew this , iob 1. 5. he went and offer'd sacrifice , lest his children should have sin'd , and cursed god in their hearts . oh that parents would consider what brittle vessels children be ! what dry'd tinder youth is : occasions though small , over-rule young persons : what then ? oh then be perswaded to choose the company of your children for them , see that it be of their own sex , and virtuous . put them to trades , and such trades as have the least snares ; set them in families where most good is to be got , and least evil to be catch'd . find them business , and fulness of employ , and cut out their time for them . parents , learn this wisdom , that your children have no time for idleness . marry them as soon as convenient , if so be you are not very certain of their sobriety . 5. the vanity of youth is deeply rooted ; therefore be importunate pleaders , and sharp correctors . if advice prevail not ; 't is not an easie thing to cure a child of it's vanity , or youth of it's folly. foolishness is bound up in the heart of a child , the rod of correction will drive it far from him , prov. 22. 15. and withhold not correction from thy child , and he shall not dye , prov. 23. 13. i look on 't as a sad sign of growing villany in the next age , that correction is become unfashonable : the lord pity us . let me tell you once for all , sirs , youth is governed chiefly by fear , and they that lose the benefit of that passion , lose the greatest advantage which youth have to be manag'd or improv'd by . people may talk of love , but god's injoining the rod so oft , discovers that it will prevail but with very few . wisdom must be exercised in this matter , as the end may be best attained : but be assured , the blood of that child lyes at the parents door , who might have been reform'd by corrections , and was not . can parents forget god's severe judgment against eli for his indulgence to his sons ? or do you think that children are now so harmless , that they need not to be corrected ? i should have call'd you to give them good examples , as being powerful to encline them , who strictly observe , and are prone to imitate you ; they are apter to evil than good ; deny them no help to their holy improvements , and create them no hinderances : but time prevents me . inf. 3. how should young ones bear the rebukes and restraints of superiours in sence of their own vanity ! here i call to young ones again : parents and masters know what will harm you better than you do your selves ; they know how weak you are to resist temptations ; they know what 's sinful and destructive better than you . oh therefore thank god , and thank them that are over you , who endeavour your healing , and don 't suffer sin to lye upon you ; lev. 19. 17. if you be good your selves , you 'l do the same for your children when you have them ; therefore don't take that ill which is your necessary cure ; but reckon , am i vain ! oh then ! though i have not the liberty i would , and have not the allowance i desire , matters are better order'd for me , for i can't bear those other things . inf. 4. how attentive ought you to be to all advices and pleadings of your relations , being design'd to heal you ! o! for thy souls sake , young one , never let the advice of thy parents be lost ; never let thy friends counsel and reproof be lost , because 't is all design'd to remove this disease : thou dost not see the hell thou art just running into ; thou dost not see the heaven thou art flying from ; thou dost not see the god thou hast provok't ; thou dost not know the misery thou art under ; thou art ignorant what grace , what wisdom thou wantest ; how much must thou learn and attain before thou art wise , or good ; thou art ignorant of many snares , and sins ; thy folly hides thy folly from thee . o therefore ! be heartily intent to all their advices , and say to thy self , lord , is this for my cure , and shall i neglect it ? is this reproof for my good , and shall i make light of it ? is all this pains to heal my poor diseas'd soul , and shall i cast it behind my back ? god forbid ! inf. 5. how great a wonder of grace is a young convert ! and how thankfully should such acknowledge it ! o the power that makes the vain prodigal come to himself ! luk. 15. 17. how near does god come to the soul , to tame it , when 't is like a wild asses colt ! how efficacious is grace , that overcomes lust in it's greatest rage ! and that deadens temptations when they strike on youth , so prone to relish the offer , and yield to it ! o blessed work ! that inclines us to fear that god whom in our youth , we are so apt to despise . having laid these things before you , i offer two general vses of exhortation . exh. 1. reflect on your selves , whether you are under this vanity , or deliver'd from it . young folks , i speak mostly to you , and therefore i intreat you for the lords sake to lay to heart what i am saying . your case is dismal , you are born vain , and prone to be vain ; are you still so or not ? 't is a great work that goes to the healing you ; is that work pass'd on thee ? 't is a great deal of god goes to the making a youth good , and serious , have i felt that ? pray ask your selves , am i vain , or am i not ? is my heart a spring of divine motions , or beastly inclinations ? young people , how is it with you ? try your mayes , are they under the government of grace or of lust ? are they under the conduct of wisdom or folly ? ask your selves , do my wayes profit or hurt people ? is it not time to ask ? what sirs ! are the years you have spent unfit to be enquired after ? or is thy sin not worth being concerned about ? oh ask your selves often , what am i doing ? whither am i going ? does my walk please god , or provoke him ? do i walk with him , or do i forsake him ? try and judge impartially ; it 's thy greatest concern ; thou mayest deceive thy self , thou canst not delude thy god , who will judge as the matter truly stands with thee . how is it with you , o young ones ? there 's none here but ought to be concern'd how 't is with them . you will be concern'd , nay within a while you must be concern'd : therefore enquire this to day , and never rest till it be determined . exh. 2. receive directions suitable to your case : and here i must divide this whole assembly into two parts : first , such as are under the power of vanity . secondly , such as are by grace delivered from it . one of these two is every one in this assembly ; young and old you are still under the power of vanity , or you are delivered from it : there is a great difference in your case , i 'll speak to each . 1. those of you that are yet under the power of this vanity . poor souls ! would you be delivered ? or have you a mind to continue what you are ? come children , dare you be still blind ! and still obstinate ? shall thy soul that was made for god , be a cage of unclean birds ? shall thy tongue which is his glory , be employed to his dshonour ? o young body ! shall not christ heal thee of that nature , which the devil introduced ? wilt thou live a bruit and a devil still ? shall satan serve himself of thy parts , and of thy strength , and of thy opportunities ? shall the devil say of thee , here 's a child , i hope , will do me a great deal of drudgery ? here 's a young person will do my work while he lives , and be damned with me when he dies ? young folks , satan stands by , and seems to speak thus of you : and must christ all this while weep over thee , and say , here 's a young thing that 's my creature , but he will rebell against me as long as i spare him ? here 's a youth fit to serve me , but he will bring on me all the dishonour that he can , and obstruct my interests as far as he is able : here 's a stripling that i bought with my blood , a young girl or boy , but he serves satan before me , and will not be saved , unless against his will ? for the lords sake lay these things to heart to day ! what say you , child , to this ? what say you young people ? i hope some of you will be ready to answer , o sir , help me , give me some counsel , for i am weary of this present condition , and would be in a better ; if so , take these few advices , and resolve to follow them in earnest . 1. believe how had thou art by nature , and bewail it before god. oh , 't is thy picture i have been drawing , as bad as it is ! come poor young folks , you that pride your selves when you look in the glass , could you but see your souls with a right eye , you would abhor your selves : young people , will you believe god speaking of you ? does not he say you are vain and vile ? will you believe all the wise people that know you ? and will they not all agree in this , that thou art a sinful wretched creature ? doth not thy own experience convince thee ? oh friend ! own it , and go away mourning ; and how canst thou but do so , when thon consider'st , my heart is filthy , my affections disorder'd , the powers of my soul poor and wounded , the image of god lost , satan's nature is visible upon me ; what a reproach doth every title fasten ! what can be said worse of thee , than that thou art thus ? is this a case to be rested in ? is this a state to be quiet in ? yet this is thy case , o young person , by nature ! thou art full of what 's hateful to god , and hurtful to others ; thou art intent on thy own ruine . oh , sirs , the most innocent young sinner here , is fuller of poison than a toad , and filthier than a swine : all of you are thus by nature , and yet thou remainest so . 2. consider often how miserable thou art , whilst thou continuest thus vain . danger will affright some , whom sin will not . but , o how unable am i to represent the horror of this to you ! young people ! you are children of wrath as well as others , eph. 2. 3. every lust is a killing wound , every step is on the brink of hell ; there 's not a wicked child in this congregation , but i can stand over it , and say , here 's a child with whom god's angry every day ; here 's a young body , for whom god reserves his wrath , nah. 1. 2. and sees his time a coming . young people ! sure you will be afraid to go home , and say , i am a sinner , and i am an impenitent sinner , and therefore an unpardon'd sinner ; a sinner for whom everlasting wrath is reserved . once for all , you resolve to be wicked , and god cannot but be just : you will not be born again , and god must keep you out of his kingdom then , ioh. 3. 3. you will live after the flesh , ay , and god is as resolved you shall die in your sins , rom. 8. 13. come , young people , god will be as peremptory as you , and his will shall stand ; therefore tremble to go out of this congregation , unless in a founder mind than you came . 3. be convinc'd that nothing short of renewing grace can savingly heal thee . morality may polish thee ; fear and shame may restrain and conceal a sinner , but 't is only grace can truly alter a sinner . o , my friends ! it must be a new heart , or it will always be a vain heart . vain inclinations will govern , till god writes his law there , heb. 8. 10. the youngest must be a new creature , or natural corruption will baffle all pretensions , gal. 6. 15. 4. be assur'd , grace cannot be had but from god , through christ , by the operations of his spirit . don't think it an easie thing to attain grace , tho it be necessary to have it . young folks , god must open his treasures anew , or thou wilt for ever want it . christ must plead for thee , or thy disease is incurable ; he must act towards thee , as redeemer , and not meerly as creator , unless he pass by thee as one rejected . he seeks the lost sheep , mat. 18. 12. he makes the stubborn willing ; faith is his gift , consent is his purchase , as well as the blessings annex'd to it ; there is no other name by which we can be saved , act. 4. 12. there is no other fountain of grace or help . know also , it 's the spirit must give of christ's fulness , ioh. 16. 14. he must enlighten thee , o child , or thou wilt go blind to thy grave ; he must renew thee , or thou wilt die in thy uncleanness . christ made the atonement , but the spirit makes us capable of its application . christ hath acquired a fulness of grace and blessings ; it 's by the spirit he imparts thereof to man. men cannot renew thee , means of themselves are too weak to alter thee . oh , then look upwards ! wait on god ; direct thy eye to christ , depend on the holy spirit , as able to conquer thy reluctancy , and ready to work by the means to which his presence is promised . 5. observe , that the more thou sinnest , and the longer thou art graceless , the more opposition thou layest in the way of grace : think serioully of this ; the hopes of the soul are upon the spirit 's working , and the disposedness of the heart to yield unto them . oh , my friends ! will you go on in sin ? then the spirit of god will leave you , he will not always strive , gen. 6. 3. the more you sin , the more you quench the spirit . will you go on in sin ? then your heart will be hardned the more , heb. 3. 8. wilt thou go on delaying ? then to morrow it will be harder to prevail with thee than to day . oh , therefore be allarm'd to day . more sin will strengthen your lusts , and further prejudice your soul against christ. is not conversion difficult enough already ? is there need to make it next to impossible ? for the lords sake consider ! greater offences may make god and men say of thee , this wretch is resolved against grace , he arms himself against hope . 6. resolve within thy self , that thou wilt follow after christ , and throw off thy vanity without delay . oh , that i could but get this consent from you all this day ! that all the young people in this congregation would say , o lord , amen , amen . come , poor sinners ! put it to your selves this moment : say , for this i will pray , that i may cease to be vain ; i will meditate for this , i will hear for this . o young folks , that are yet in a state of sin , you have work enough for your time ! sometimes you know not how to pass away your time : what , spiritually blind , and not know how to pass away time ! what , dead and graceless , and not know how to pass away time ! a sinner wild in his frame , and have no work ! oh , be intreated this day to be earnest with god , and never be quiet till he has given thee wisdom instead of folly ; till he has given thee sobriety instead of rashness ; humility instead of conceit ; calmness instead of passion ; truth instead of falshood : yea , never be satisfied till god has brought thee to live to the best and highest purposes . and , oh , that every soul would say amen ; how would satan be disappointed ! how would heaven rejoyce ! it would be thy best day , and the entrance of eternal life . obj. but i believe some here are ready to say , sir , must i now change ? must i now stop my vanity ? surely 't is too soon : sure i might be vain a little longer ; there 's no danger in it , i hope . answ. my address to you is , for this instant , even to day harden not your hearts , heb. 4. 7. oh child ! just now cease to be vain ; 't is late enough with the youngest of you ; it 's not too soon to stop a wicked course , now , now thou shouldst yield to christ : if you ask , why now ? i tell you : 1. because young peoples souls shall be saved or damned by the same rules as the old ones , if they be past infancy . oh , if you die to night , god will judge you by the gospel ! rom. 2. 16. and that 's the lowest rule god can judge you by : youth must be judged as well as men , eccl. 11. 10. young ones that obey not the gospel , shall not escape the vengeance , 2 thess. 1. 8 , 9. 2. god is concerned at , and provok'd by the vanity of children : pray consider , you think , it may be , that god takes no more notice of what you say or do , than you do your selves . alas ! you are deceived : don't you think god was angry with the children whom he slew by the bears , for deriding the prophet ? 2 king. 2. 24. god notes what you do : young ones , god doth not rule old men , and leave children to their own wills ; his laws are prescribed to young men under the same threats , as to the old ; and it 's not indifferent to him what you do : god observes what you do as much as any other person ; for you are his subjects , you were made for his glory : you serve him , or his enemy the devil , and what you do is good or evil . 3. the youngest of you are under vows to god against vanity ; i suppose you were entred into gods covenant by your parents , as deut. 29. 11 , 12. was not a holy heart , and a serious godly life engaged in that covenant , in opposition to sin and satan ? you are dedicated to god in your infancy ; you are his , and not your own . young children ! what , will you lie to god now ? will you be perjur'd now ? o , god forbid ! dare any young person here say , i was given to god in my infancy , but i now retract it ; i was sworn to be the lords , but i will not keep to him : baptism will sink those children of believers , who perform not their vows , and practically renounce their god. 4. let me tell you , if you remain vile all your youth , a thousand to one but you will be ever so : you may die before you are old , and then you are undone ; but if you live , and are not converted when young , it 's improbable that ever you should . o , it 's ill dealing with old sinners , they are conceited , full of prejudices , immersed in worldly cares ; the calls and threatnings of god , are grown familiar to them , and their souls stupid and void of affections . god makes now and then an instance of grace in them , but 't is rare ; the last hour converts are next to miracles ; most feel that , he that hardens his heart , being often reproved , shall die without remedy , prov. 29. 1. 5. again ; oh , what service mayst thou do for god , when thou ceasest to be vain betimes ! come , my friends , what a heap will every days little come to in time ! if young persons would but now begin to be holy , tho they act but a little for god every day , it will at length amount to much : as we say , he that begins with the sun , will make a long days journey . oh , how much do young people do for the devil , in a state of sin , when they live long ! how large is the roll of their transgressions ! and how much might they do for god in a state of grace ! how many may bless god for thee ! what a publick blessing mayst thou prove ! thou mayst well be an eminent saint , much improved for heaven , and abundant in the fruits of righteousness . 6. our youth will be the plague or hope of this land in this great crysis . great things are before us , the rapid motion of providence hints no common matters : there have of late been many ways taken to debauch young people in their manners , to prejudice them against holiness and sobriety . nevertheless the holy god has seasoned some young ones ; there are many looking heaven-ward , and god seems designed to reform the rest . well , whether of these two prevail , doth determine england's lot . oh , if our youth grow yet more profligate , god's about to leave us ! if he recover our youth , we may hope he 'll yet continue amongst us . young ones , i would be earnest with you , for god indicates his mind to england by you . oh , be you all ready to say , can i help to save a nation ! by the grace of god i will be one of these that will do it ; let satan , and the world , and the flesh struggle with me as they can . 7. this youthful vanity continued in , will be the grief , and wounding of age , tho thou shouldst be converted then . little do you now know what youthful sins may cost you in old age : thou makest me to possess the sins of my youth , sayes iob , ch . 13. 16. oh , how bitter will the remembrance of past villanies be ! oh , how wilt thou tremble to think thou hast help'd any one in the way to hell , when thou thy self art got out of that road ! how will it grieve thee to think thou hast been a means to damn any soul ! can it be a little thing to thee ? the joy of late converts is abated by the thoughts of youthful sins . paul carry'd it to the grave with him , that he was a persecutor in his youth . believe me , sirs , the evidence of our conversion , when late , is more than made up by the innocency of our lives , when converted young : and they are to blame , who seem to complain that gross villanies have not made their change more remarkable . thus i have done with the first vse ; god grant it be to such purpose , that none may go out of this place unwearied and unresolved ; unwearied with his vanity , and unresolved to put an end to it . exhort . 2. to such as through grace are delivered from this vanity . before i enter on this , i must declare you are our joy , and our crown ; i would i could speak it of every one here to day : oh , that every young one in this place , were of this number ! you are our comfort , that god has some to propagate religion when we are dead and gone . how lovely is gods image in your tender years ! your grace is less questionable now than it would be , if you were aged . i say your conversion's more evident now ; for you are now in your health and heat ; you are now under the force of temptation ; you are not decripid , and aged , and under the government of fear , as old folks be . oh , my friends ! what but grace can win thy consent to christ , now when the devil and the world are strongly bidding for it ? you are like to reap the largest harvest , because you have the longest seed-time . you young ones that do fear the lord betimes , you are like to be the more remarkable in the heavens . all the blessings that belong to the oldest saint , belong to you ; and christ as truly loves you : the youngest believer in this place may rejoyce in all the fulness of christ , as his store-house and security ; he may read over all the greatest promises of the gospel with comfort , as his own . we bless god for you , bless god for your selves , that hath adopted you for his so soon , and thereby prevented much sin , and made you early blessings : for your sake we hope the gospel will not be removed from england ; how happy are each of you ! your parents can die comfortably now that you are in christ : your friends look with joy upon you , as secure in your better part . oh the comfortable aspect that every such soul affords ! i will give you a few words of advice . directions to such as are converted in youth . 1. be watchful over your selves , because some vanity remains in the best , while here . satan would more gladly overcome you than others ; and he knows there 's matter for temptation to work on in thee . youthful years are subject to youthful lusts : young timothy himself was warned of them by wise paul , 2 tim. 2. 22. therefore don't venture on occasions of vanity ; don't venture into temptations to sin : nothing but perfect grace perfectly heals the sin of your constitution . young ones , you don't think you are perfect ! you are not thoroughly clean , therefore walk carefully , walk watchfully ; take care of voluptuousness , for there is some unruliness in thy appetite still . take care of wanton dalliance , for there is some disposition to uncleanness , 1 tim. 5. 2. still take care of evil company ; youth may be ensnared , tho they are good : avoid all frothy society , for youth is apt to be perswaded to loss of time and levity : therefore walk with watchfulness in whatever you are doing : you are not in heaven , tho in a state of grace ; you are not perfect , tho upright ; therefore keep a jealous eye while your green years continue . 2. keep humble and modest as to your opinions ; for truth admits the disquisitions of age and a long study . young people think every notion they have gotten is infallible , and every plausible reason is with them unanswerable . but let me tell you , you will change your judgments it may be before you dye : and too much confidence in youth leads a man to scepticism in age ; be not wise in your own conceits , prov. 3. 7. you are subject to error , in deep things your knowledge can be but superficial ; if you live long you will blush at your present confidence : and therefore don 't presently take up notions ; determine not hastily difficult points , make no noise about singular opinions , and do not rashly censure men that are wise and aged , whose deep thoughts are preferrable to a voluble tongue , or luxuriant fancy . 3. design and furnish your selves for great service for god in the world. i would earnestly bespeak a mercy for the next age ; resolve an eminency in holiness : i would have every young convert here , resolve to be one of the highest saints : resolve to do much for god's name and gospel ; and if you have hopeful abilities , resolve to be great blessings to your countrey : side with the best cause , and best men. you may live to have greater opportunities to serve god than we have had : you may do so , and i hope you will do so . the lord furnish our youth with abilities transcendant to ours , as their work is like to be above ours . o my friends , i would have you therefore prepare your selves ; get your heads well enlightened , get your hearts well enflam'd with love to god and men. labour to be industrious in your calling , that you may have estates to do good withal ; for idleness and waste make persons too poor to do great service ; whence they live as shrubs though planted young . study good catechisms , as a guard against errors . lay up rules of prudence for your conversation , but beware of crastiness and little base designs . observe your constitution , that sickliness may not prevent your use. get such an elocution as may advantage what you speak , &c. 4. admit the helps , and put your selves under all the instituted engagements of christs members . admit the helps , — sirs , we have good books , carefully peruse them . read the scriptures : ay , and labour to be well furnisht , and skilld in them from your youth , 2 tim. 3. 15. set your selves to hear sermons ; especially put your selves under the labours and conduct of the best ministers . contrive every one of you to sit under that ministry ; that truly understands , and plainly and powerfully urges the great things of the gospel , viz. the mysteries , promises , and laws of our redeemer . i tell you why i say this ; young ones are apt to like the preacher that has fancy rather then weight ; strong affections rather than judgment ; that has vain gingles rather than solid truth ; and that is earnest for small matters above essentials : oh take it from me to day , all hearers savour of their pastor : give me therefore a pastor that 's likest to ripen for a heavenly life , and not to amuse me with little fine-spun notions , where light carries not it's evidence . preferr moderate pastors above others ; men who are more intent on the great things of the gospel , than lesser matters : men who allow for different conceptions in others , knowing themselves are imperfect : men who insist on no terms of , or bars to communion , but what christ hath made . if god do not deliver the growing age from a contentious , dividing , uncharitable temper , i shall say the next fiery struggles will hazard the life of religion , and sacrifice love ( the very heart of religion ) to every trifle , and disputable notions which hath sorely wounded us . value moderate men , wise men are always such . your furious dividing bigott is unacquainted with himself , incapable of taking up the body of divine truths , as they stand in their order and place . hence one thing fills his mind , and that commonly the least , and all his zeal is laid out in that , while he confounds truth and error . few men have heads clear enough to distinguish truth ; truth and error lye oft so near , that the man that has not the clearest judgment , and the conduct of the spirit , will easily fail ; much more such whose parts are low , and whose uncharitable temper exclude the assistances of the spirit . further , i call you young ones to attend to the lords supper . you are dedicated to god by baptism , in the right of your parents ; that was not thy act , but theirs for thee ; that was not in thy own right , but in thy parents right . the first solemnizing of thy own profession is at the lords table , or in order to it ; therefore i call you to make conscience of that . young people , i say make conscience of it . i tremble to think how we differ from the church in former ages ; that people now should be so backward to attend the lords supper . obj. but some may object , pray how old must we be that come to the table of the lord. answ. i answer , he is old enough that can give evidence of his consent to be the lords , and when he can act the graces that belong to a sacrament , and improve the matter contained therein , whenever they can do this , age is no obstacle . i would not scruple one of fourteen no more than i would one of fifty , where there 's a credible profession of grace , and a competent knowledge of the great essentials of religion , and a conversation suited to it : therefore , my friends , make conscience of this great duty ; for i am afraid our young professors remain giddy , for want of this and of pastoral conduct . i fear you want strength for want of this , and comfort for want of this ; and satan has great advantage against our young professors , because they are not more established and steady than they be . therefore if thon hast given up thy self to be the lords ; and if god has enlighten'd thy mind to understand the great things of the covenant , thou hast a claim , and thou oughtest to make it ; sure thou art old enough to consent to be christs , when thou art fit to give thy self in marriage . 5. dispose of your selves to the greatest safety , and most usefulness . you that are servants , chuse no family where god is not worship'd , for a curse and a snare is there ; besides the want of those daily helps which you stand in need of . you that are changing your dwellings , go to no place where the gospel is not , live not in a countrey where christ is a stranger as to his institutions . you young ones that are about marrying ! be sure that grace be the first thing that you provide for , 1 cor. 7. 39. for god kuows how much easier it is to stifle good beginnings , than to conquer riveted custom ; and it 's much easier to be overcome by a bad wife , than a bad wife to be converted by a good husband . know this my friends , he that does not wisely contrive for his soul as a man in danger , will rue it sooner or later . god is not bound to help us when we run out of his way . 6. reckon upon a world of troubles , and snares , and be still preparing for them . oh young people , be every day arming your selves , for you may be every day attacqued ; don 't promise too serene a state on this side heaven , in the world you shall have trouble , john 16. 33. thy work is a warfare , and holds for life ; temptations will assault , disappointments and scandals will try ; the best men may be a stumbling-block : be fit for every thing , and resolved to hold on thy way ; it 's hard work , but christ hath undertaken to assist thee , and heaven is worth thy labour . oh don't think and act as if you were to have your resting place here , where satan hath so much power , and sin so great an interest . 7. still grow in grace , and usefulness with age . though thou art good for thy time , thou art not so good as thou mayst be , nor oughtest to be , much less so good as you should resolve to be : oh let not age's dulness be reproached by the vigour of your espousals , jer. 2. 2. take care that time adds to thy light , to thy love , to thy strength and fruit. move heaven-ward as days are prolonged . 8. familiarize the word as your instructor and monitor . which way should a young man cleanse his way , but by taking heed to the word ? psal. 119. 9. let the word be the man of thy councel ; take the scripture for thy rule , and resolve to live by it . oh servants , look what god makes your duty in scripture , will that allow you to be idle , insolent , or wastefull ? col. 3. 22. children , see what god makes your duty to your parents , eph. 6. 1. and to your other relations ; may you be rebellious , unkind , & c ? the word is the true measure and light : alas ! the oldest of us are sure to stumble without the word ; what then can young ones do ? therefore study the scriptures more , search them , and labour in every thing to manage your selves by them . sirs , i would have no one here ignorant of a rule proper to most of the exigences of his life , and let that be still before thy eyes . i will give you young people one advice , that may do you good all your dayes , and that 's this : i would have you all consider what temptations you are like to meet with , and what are the duties you are like to be call'd to ; alwayes have an apt scripture lodg'd in thy mind , suitable to each of these ; and resolve to do nothing , nor to purpose nothing before thou hast first consulted that scripture in thy mind ; this would be a stated way of avoiding much sin . young people ! you that are in christ , labour to live to these rules . i shall now conclude : i have been plainly telling all of you , childhood and youth is vanity . you all come such into the world , &c. are you altered , or are you not ? do you still grow more vain , or more serious ? should god come this day , and divide this assembly , and set the vain on the right hand , and the serious on the left ; o child , o young man , on which side wouldst thou be found ? o put it to your selves ; what answer canst thou return ? wilt thou go away and resolve to be as vain as ever , after all that has been said ? if that be thy resolve , would to god thou hadst not been here ; this sermon will be a thorn in thy side for ever : but if from what has been said , you go away resolving through grace to be faithful in the practice of all these directions , given you for the cure of your vanity : if so , then thou wilt have cause for ever to bless god for the 25th . of december , 1690. finis . a youths catechism . quest. what art thou ? answ. i am a child endued with reason , who must be in heaven or in hell for ever , rom. 2. 9 , 10. q. who made thee ? a. god made me ; by whose power every creature was made , is. 45. 12. q. what is the god that made thee ? a. god is a spirit perfectly good , great , wise , holy , present every where , and without beginning or ending . q. how many gods be there ? a. there is but one true god , father , son , and spirit , 1 cor. 8. 6. 1 ioh. 5. 7. q. what did god make thee for ? a. god made me to bring him glory , and to be happy in him , rom. 11. 3. q. where may you know how to bring glory to god , and to be happy in him ! a. in my bible , where he declares his nature , and his will , 2 tim. 3. 16 , 17. q. what condition was mankind created in ? a. god made all of us holy and happy in adam , our first father , and common head , eccl. 7. 29. gen. 1. 27. q. by what rule did god govern all men in adam ? a. god required sinless obedience , as a condition of life , and denounced death , if man should in any thing break his law , gen. 2. 17. gal. 3. 10. q. did mankind continue holy and happy , by a perfect obedience to this law of innocency ? a. no : adam sinned against god , and thereby he corrupted the humane nature , and became subject to all the misery which the law threatned against sin , rom. 5. 12 , 18 , 19. q. what condition wert thou born in ? a. i was born in a very miserable and sinful condition , eph. 2. 3. ps. 51. 5. q. how camest thou to be born in this condition ? a. i must be miserable , if sinful , and i could not but be born sinful , because my nature was depraved in adam , from whom it descends so to me by the line of my forefathers , iob 14. 4. & 25. 4. q. why must thou be sinful , because thy nature was at first depraved ? a. god enacted this as the law of generation , that adam should beget his children in natural likeness , gen. 5. 3. q. what if thou shouldst die in that condition wherein thou wert born by nature ? a. i should be undone , and be with the devils in hell for ever , ioh. 3. 5 , 36. q. doth the law of innocency provide no way for thy deliverance out of that misery ? a. the law of innocency provides no way for my deliverance out of this misery , as great and dreadful as it is , rom. 3. 19 , 20. gal. 3. 21 , 22. q. why dost thou think so ? a. because the law of innocency admits no pardon , but condemns for one sin ; and i daily find that i have many sins , rom. 3. 23. iam. 3. 2. q. is there no way then for to avoid that sin and misery thou wert born in ? a. yes : there is , by the rich mercy of god , a way to save lost sinners , 1 tim. 1. 15. act. 16 , 17. q. what is the way which god hath contrived to save lost sinners ? a. the way of pardon and reconciliation revealed in the gospel , rom. 4. 7. 2. tim. 1. 10. q. how did god appoint a way of pardon and reconciliation ? a. the father appointed his son to be the saviour of sinners , and christ accepted of that work under certain terms agreed on between them both , zech. 6. 13. ioh. 17. 3 , 20 , 21 , 25. q. what was appointed to , and undertaken by christ as saviour or mediator ? a. christ was to assume our nature , and therein to fulfil all righteousness , and die a sacrifice for our sins , and to save all the elect committed to him , is. 53. 5. ioh. 10. 15 , 16. q. what was promised to christ , as the reward of his vndertaking ? a. there was promised to christ , besides the glory of his person , as god-man , that his obedience and sufferings should be accepted as an effectual price for the reconciliation of all such sinners to whom it was applied , is. 53. 10 , 11 , 12. q. was there nothing else promised to christ , with respect to the elect ? a. all the absolute promises of grace in order to the application of his blood , were made to christ , gal. 3. 16. 2 cor. 1. 20. q. did our lord iesus fulfil all righteousness , and make his soul an offering for sin ? a. he did , and thereby honoured the law , and vindicated the government of our creator , notwithstanding his gracious dealings with sinners , matth. 3. 15. ioh. 19. 30. is. 42. 21. heb. 9. 14 , 28. q. when christ had thus made atonement , was he sufficient to be a saviour ? a. yes : for 1. he hath the spirit , and a fulness of grace , with a right to give thereof to men . 2. all judgment is committed to him , whereby he is the lawgiver to a sinful world. 3. by the fulness of his merits he hath pardon , peace , and eternal life to dispose of , notwithstanding we had forfeited all into the hands of our creator , ioh. 16. 14. ioh. 1. 15. ioh. 5. 22. heb. 5. 9. heb. 7. 25. q. what more is necessary to restore the happiness of lost man ? a. the application of the effects of christs fulness to their persons , that they may be regenerated , pardoned and saved , rom. 5. 11. act. 2. 38. q. what way doth christ take to apply his merits for the salvation of sinners ? a. he enacteth and publisheth a law of grace , wherein he promiseth pardon and life to such sinners as will accept of him as a saviour on the terms of the gospel , heb. 11. 6. ioh. 3. 16 , 17 , 18. rom. 3. 27. q. what are the terms of the gospel ? a. true repentance , faith in christ , and sincere obedience , act. 3. 19. act. 16. 31. & ch. 20. 21. heb. 5. 9. q. what is repentance ? a. a sorrow for , and the separation of the heart from sin , as the greatest evil , ier. 31. 18. q. what is faith in general ? a. such a sight of things revealed in the word , as powerfully affects the heart sutably to the nature of them , heb. 11. 1. q. what is faith in christ ? a. such a sight of , and regard to christ , as causeth the humbled soul to accept of , and come to him as our prophet , priest , and king , iohn 1. 12. mat. 11. 28. q. what is it to come to christ as a prophet ? a. to yield up our selves to his teachings , believing him infallible , ioh. 6. 68 , 69. q. what is it to come to christ as our priest ? a. under a conviction of our guilt and the fulness of his merits to rely on him , as the only atonement for sin , and purchaser of all good for sinners , gal. 2. 16. rom. 3. 25. q. what is it to come to chrlst as king ? a. to acknowledge his sole authority , submit to all his laws , unfeignedly resolving to obey him in every one of his appointments , acts 9. 6. luke 19. 14. 27. isa. 50. 10. q what else doth the gospel contain ? a. it contains a prophetick account of what god decreed , and a transcript of what was promised to christ , with respect to the elect , to say nothing of doctrinal mysteries , rules of a christians walk , conditional promises , the danger of sinners that reject christ , &c. q. when did this gospel rule of life begin ? a. in the first promise to adam after his fall , though the fullest discoveries of it were reserved till christ came in the flesh , gen. 3. 15. gal. 3. 8. 2 pet. 2. 5. q. did god ever since the fall propose any way of salvation , besides this law of grace ? a. no. and every saved sinner was saved by this rule , according to the measure of its discovery that obtained in every age , 1 cor. 10. 4. q. how far are all sinners that live under this gospel concerned in it ? a. life through christ is freely offered sincerely to every sinner that will repent , and believe ; if they do thus , the want of perfection shall not condemn them , act. 3. 19. ch . 10. 43. acts 16. 30. 31. rom. 3. 22. q. what if thou dost not accept of christ ? a. i shall be more miserable than if christ had never dyed , 1 pet. 2. 8. mat. 11. 24. q. is the meer enacting and publishing the gospel all that christ hath done towards the application of his merits to elect sinners ? a. besides that , he hath appointed his spirit to encline , and effectually enable them to obey those terms which the gospel requireth , 1 thes. 1. 4 , 5 , 6. 1 cor. 2. 10. gal. 3. 14. q. and doth the spirit thus concurr to apply redemption , and enable them to obey the gospel ? a. yes , and not only strive with them , as he doth with others , 2 cor. 3. 3. 1 pet. 1. 2. 2 thes. 2. 13. q. by what means doth this spirit work upon souls ? a. principally and most usually he works by the gospel it 's self , putting forth his power thereby , as a seed of life , gal. 3. 2. iam. 1. 18. rom. 10. 14. q. by what part of the gospel doth the spirit usually work ? a. he is confined to no part ; he works by the precepts , by the account of christs death , by the promises , threats , or the great rewards ; yet which ever of these he works by , it is pursuant to , and in accomplishment of the absolute promises of grace which were made to christ , act. 16. 30 , 31. gal. 3. 29. gal. 4. 28. q. how dost thou expect to be made willing and able to accept of christ ? a. not by any natural power of my own , who am dead in sin ; but by the grace of christ expressing it self in the operations of the spirit , eph. 2. 1. acts 5. 31. tit. 3. 5. q. how doth the spirit cause the sinner to accept of christ ? a. by enlightening the mind , and changing the heart in regeneration ; whence there is an inclination , will , and ability to accept of christ , acts 26. 18. tit. 3. 5. q. doth the spirit nothing in order to the making the soul earnest and willing to this ? a. he awakens the soul to a concern for salvation , and a deep sence of its present misery without christ , acts 2. 37. luke 15. 17. q. what oughtest thou to do on thy part in order to get this grace ? a. i must not be idle , but i must , 1. diligently hear the word . 2. pray fervently to christ for the spirit 's operations . 3. consider and bewail my condition . 4. put a stop to all wayes of sin to my utmost . 5. carefully entertain , and improve every motion of the spirit . 6. strive with my heart , and urge it with all gospel arguments to obey the call of christ , prov. 2. 3 , 4 , 5. mat. 13. 19. q. what may a sinner expect when he accepteth of christ ? a. he may expect , 1. to be united to christ in the nearest relation . 2. to be admitted into a state of pardon and peace . 3. to be adopted , and made still more conformable to christ in grace and holiness . 4. to be supported with strength for service , and perseverance . 5. and when he dies to be partaker of the glory of christ in the highest heavens , eph. 5. 30. gal. 2. 16. iohn 1. 12. col. 1. 11. 1 iohn 3. 2. q. what is the condition of every sinner till he do accept of christ ? a. he abides under the wrath of god , and hath no personal title to pardon , peace , or glory , ioh. 3. 36. q. is this the condition of the elect while they abide in vnbelief ? a. yes : for tho god hath decreed , and christ hath purchased faith and life for them , yet god hath determined by the law of faith , that all are under condemnation untill they do believe , mar. 16. 16. luke 13. 3. hence rom. 5. 1. c. 8. 30. c. 4. 24. q. is not a believer pardoned before he can put forth any other acts of obedience ? a. thô true faith is a certain principle of obedience , yet as soon as we believe we are pardoned , even before there can be any time to put forth any other acts of obedience , gal. 5. 6. q. do repentance or faith any way make satisfaction to justice ? a. no. that is only christs work ; but god hath appointed that that soul shall repent and believe , on whom pardon for christs sake shall be bestowed ; and he hath solemnly declared hee 'll forgive no man till then , mark 16. 16. rom. 11. 20 , 23. heb. 4. 6. ioh. 8. 24. rom. 10. 13 , 16. 1 pet. 2. 7 , 8. hence gal. 2. 16. q. what assurance hast thou that god will forgive and save thee if thou believe ? a. i have gods testimony , and promise ; and the seals of the covenant , viz. baptism and the lords supper , 1 iohn 5. 9 , 10. acts 22. 16. luke 22. 20. rom. 4. 11. q. art thou engaged to accept of , and submit to christ according to the gospel ? a. yes , i am strongly engaged to submit to christ , because he bought me with his blood , my parents dedicated me to him in baptism , and love to my own soul requires it , rom , 14. 9. mal. 28. 19. ezek. 33. 11. q. on what account wert thou baptized ? a. my believing parents were allowed , and engaged to dedicate me to god as their child , and god graciously admitting the infant seed of believers into covenant , as part of themselves ; he did seal to me those blessings which my infant state needed , and was capable of , deut. 29. 11 , 12. gen. 17. 7. act. 2. 39. 1 cor. 7. 14. q. what doth the covenant bind thee to ? a. to be the lords , in a sincere care to know , love , believe , obey , worship and serve him all my dayes , and to depend on god thrô christ for all happiness , ezek. 16. 8. rom. 12. 1. rom. 6. 4. q. what didst thou engage against ? a. i engaged against being governed by satan , or the flesh as my rulers , and against taking up with the worlds goods as my portion , and against the customes of the men of this world as my guide , rom. 6. 14 , 15. q. when ought a child to know , consider , and agree to this covenant ? a. as soon as he is capable to use his reason , and judge of good or evil , which many are fit to do about seven years old , 2 tim. 3. 15. psal. 34. 11. q. what if a child through the love of sin , or vanity of mind , will not agree to this covenant when he is capable ? a. he then rejecteth christ our saviour , and renounceth the blessings of the gospel , 2 pet. 2. 1. q. is it a great sin to refuse to agree to the covenant , to which thy baptism engaged thee ? a. it 's the damning sin , and the heart of all sin ; for , 1. it 's rebellion continued against my maker . 2. it 's ingratitude and perjury to my redeemer . 3. it 's gross injustice to my parents . 4. it 's an affront to all the godly . 5. it 's self-killing cruelty to my own soul , psal. 2. 3 , &c. q. when wilt thou personally consent to this covenant as the only way of life to sinners ? a. i will truly with my whole soul consent now , and live expressing my consent . and as soon as i understand how to improve the lords supper , i will by christs help solemnly renew it there . q. ought you upon every fault question your interest in this covenant ? a. though i ought to bewail every sin , and seek pardon by faith in christs blood ; yet i should not doubt my covenant interest unless my fault be such as gives just cause to question whether my consent was ever sincere , psal. 32. 5. mat. 6. 12. psal. 18. 21 , 22 , 23. q. what is the best joy and pleasure in this life ? a. the deep sence of gods love , and the lively hopes of glory , 1 pet. 1. 8. q. what shouldst thou be most afraid of in this world ? a. of sin ; because that provokes my god , and is the cause of all misery , rom. 6. 23. heb. 12. 15. q. what must thou do to keep from sin ? a. 1. i must believe every thing to be a sin , which is against the word of god. 2. i must humbly look to christ for strength . 3. i must avoid all occasions which lead to sin . 4. i must , when i am tempted , consider what a dangerous and evil thing sin is , and resolve against it , 1 iohn . 3. 4. 2 cor. 12. 6. gen. 39. 9 , 10. q. what is the sin that most hinders the good of souls , except vnbelief ? a. a carnal selfishness , which i ought to deny and mortifie , matt. 16. 24. q. when is one carnally selfish ? a. 1. when one is governed by his fleshly appetite , humour , or self-will . 2. when he inordinately pursues the things of a present life . 3. when he loves carnal self above god , deut. 29. 19. 2 pet. 2. 10. 2 tim. 3. 2 , 4. iam. 4. 4. q. what be the sins which professing christians are most subject to ? a. hypocrisie , formality , censoriousness , and divisions , 2 tim. 3. 5. rev. 3. 1. mat. 15. 8. rom. 14. 3 , 10. 1 cor. 11. 18. q. who are hypocrites ? a. they whose hearts are not truly changed by grace , and allow themselves in any known sin , or are seemingly religious from some carnal end , rev. 3. 1. mat. 23. 25 , 27. mat. 6. 5. q. what is formality ? a. to be satisfied with the bare outward doing of the duties of religion , whiles the heart is not answerably affected , or employed , hos. 7. 14. mal. 1. 8 , 13. q. wherein lies the life and power of religion ? a. 1. in mortifying sin . 2. exercising grace for more communion with god. 3. in love to god , which is holiness . 4. and love to men , which will keep from hurting them , and encline us to seek their good , col. 3. 5. 1 tim. 4. 7. 1 cor. 13. 3 , 6. q. who are the happiest persons in the world ? a. they that have most grace , and do most good . q. who are the hopefullest children ? a. they that are most afraid of sinning , and are most industrious to know and love god , and become like to christ. q. what graces most adorn children ? a. humility , meekness , and teachableness . q. what must thou do when thou wantest any good ? a. i must in the name of christ pray earnestly to god , who is ready to give whatever good thing i need , phil. 4. 6. ioh. 14. 13. mat. 7. 11. q. from whom dost thou receive all good things ? a. from god my father who graciously bestows whatever i have for soul or body , iam. 1. 17. q. what dost thou owe to god for his daily mercies ? a. 1. i must love him more . 2. heartily praise him for his goodness . 3. i must be carefuller to please god. 4. and i must use his gifts to his glory ; that so i may be able to give a good account of my talents , luke 16. 2. q. by what signs mayst thou try the state of thy soul , whether thou art a true christian or no ? a. i must faithfully and oft examine my heart and wayes by these things : 1. do i love god above all things , and delight in the thoughts of him ? mat. 10. 37. 1 cor. 8. 3. psal. 104. 34. 2. do i unfeignedly accept of , and submit to the lord jesus , as my full and only redeemer , iohn 1. 12. psal. 103. 3. 3. is there no sin which i live under the dominion of , rsm. 6. 18. iam. 2. 10. 2 sam. 22. 24. 4. have i a sincere regard to every command of christ ? luke 1. 8. psal. 18. 22. 5. are my affections more set on heaven than on this world ? luke 12. 34. 6. are the thoughts of heaven sweet to me , as it is a state of perfect holiness , and communion with god and christ , eph. 5. 27. 1 cor. 13. 10. 1 thes. 4. 17 , 18. 7. am i thankful for the worst affliction , if i find i am better , and liker to christ by it , psal. 119. 71. heb. 12. 11. 8. do i find soul renewing power in the truths and duties of religion ? psal. 119. 50. 1 pet. 2. 2. 1 cor. 3. 18. 9. is it the scope of my life and aims , to please and honour god , and be meet for glory ? acts 24. 16. luke 12. 43. 10. do i love the image of christ wherever i see it , and do good men please me best , when they most express the life of christ in their speech and carriage ? 1 iohn 3. 14. psal. 69. 32. 3 ep. of iohn 2. 4. 11. am i more thankful for an interest in christ , than any temproal good ; and am i most concerned to keep this interest unquestionable ? col. 1. 12. 1 cor. 9. 27. heb. 4. 1. psal. 139. 23. 12. do i find every holy attainment makes me still hunger and press after more , longing to be perfect , phil. 3. 12 , 13 , 14. mat. 5. 6. 13. do i carefully approve my self to god in what i am , and in what i do , despising the opinion of men in comparison therewith ? 1 cor. 4. 3 , 4. 2 cor. 10. 17 , 18. q. when thy conscience is helped by the spirit to see these signs in thee , what mayest thou then do ? a. 1. i may safely rejoyce in all the perfections of god , and in the fulness of christ , as what do secure my happiness , 2 tim. 1. 12. 1 cor. 1. 30 , 31. 2. i may comfortably apply to my self all the promises made in the gospel to believers , 2 cor. 7. 1. 2 pet. 1. 4. 3. i may admit a holy joy , and expect death without fear , rom. 5. 2 , 5. 1 cor. 15. 55 , 57. finis . books lately printed for iohn dunton at the raven in the poultrey . practical discourses of sickness and recovery , in several sermons , as they were lately preached in a congregation in london . by timothy rogers , m. a. after his recovery from a sickness of near two years continuance . mr. shower's sermon at madam ann barnardiston's funeral . the young mans claim unto the holy sacrament of the lords supper , entred by him into a church of christ , received and accepted by the pastor , and its other officers : by iohn quick , minister of the gospel . casuistical morning exercises , the fourth vollume : by several ministers in and about london , preached in october , 1689. notes, typically marginal, from the original text notes for div a66355-e970 disswasive from obstinacy . disswasive from anger . a disswasive from the idle mispending of time. disswasive from levity . a disswasive from lying . a disswasive from fleshly lusts. the vnlouelinesse, of loue-lockes. or, a summarie discourse, proouing: the wearing, and nourishing of a locke, or loue-locke, to be altogether vnseemely, and vnlawfull vnto christians in which there are likewise some passages collected out of fathers, councells, and sundry authors, and historians, against face-painting; the wearing of supposititious, poudred, frizled, or extraordinary long haire; the inordinate affectation of corporall beautie: and womens mannish, vnnaturall, imprudent, and vnchristian cutting of their haire; the epidemicall vanities, and vices of our age. by william prynne, gent. hospitij lincolniensis. prynne, william, 1600-1669. 1628 approx. 237 kb of xml-encoded text transcribed from 43 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a10199 stc 20477 estc s115447 99850666 99850666 15887 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. a10199) transcribed from: (early english books online ; image set 15887) images scanned from microfilm: (early english books, 1475-1640 ; 1183:18) the vnlouelinesse, of loue-lockes. or, a summarie discourse, proouing: the wearing, and nourishing of a locke, or loue-locke, to be altogether vnseemely, and vnlawfull vnto christians in which there are likewise some passages collected out of fathers, councells, and sundry authors, and historians, against face-painting; the wearing of supposititious, poudred, frizled, or extraordinary long haire; the inordinate affectation of corporall beautie: and womens mannish, vnnaturall, imprudent, and vnchristian cutting of their haire; the epidemicall vanities, and vices of our age. by william prynne, gent. hospitij lincolniensis. prynne, william, 1600-1669. [24], 63, [1] p. printed, london : anno. 1628. the first leaf is blank. in this edition, d2r line 2 has: needes. reproduction of the original in the 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 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 hairstyles -england -controversial literature -early works to 1800. pride and vanity -early works to 1800. 2002-03 tcp assigned for keying and markup 2002-04 spi global keyed and coded from proquest page images 2002-05 tcp staff (michigan) sampled and proofread 2002-05 sara gothard text and markup reviewed and edited 2002-06 pfs batch review (qc) and xml conversion the vnlouelinesse , of lovelockes . or , a svmmarie discovrse , proouing : the wearing , and nourishing of a locke , or loue-locke , to be altogether vnseemely , and vnlawfull vnto christians . in which there are likewise some passages collected out of fathers , councells , and sundry authors , and historians , against face-painting , the wearing of supposititious , poudred , frizled , or extraordinary long haire , the inordi●●● affectation of corporall beautie ● and women● mannish , vnnaturall , impudent , and vnchristian ●ut●●g of then 〈◊〉 ; the epidemicall vanities , and vices of our age. by william prynne , gent●●ospi●● lincol●●e●sis . 1. 〈◊〉 11.14 , 15. do●th not e●en natu●● h●● sel●●●ea●h you , that 〈◊〉 a man hath long haire , it is ● shame vnto hi● ? but if a wo●an hath long h●●●e , it 〈◊〉 a glory to ●er : for ●er ha●●e is giuen ●er ●or a c●u●ring . epip●●nius , contr. hae●eses . 〈…〉 tom. 2. haer. 80. a●●enum est a catholica ecclesia , & pr●dicati●ne apost●lorum com● 〈…〉 enim non deb●t nutrire comam , cum sit ●●●ago ac gloria d●t . basil , de legen ●is libris gentilium oratio . com● super●●acuas cura●e , vel ins●●licium , vel iniustorum est : na● quid 〈…〉 expec●endum a●t suspicand●m , nisi vt 〈◊〉 ille ornatus saemi●as 〈…〉 u●tet , aut alienis m●●rimoni●s insidietur . ¶ london printed , anno. 1628. to the christian reader . christian reader , i here present vnto thy view and censure , a rough and briefe discourse : whose subiect , though it bee but course and vile , consisting of effeminate , proud , lasciuious , exorbitant , and fantastique haires , or lockes , or loue-lockes , ( as they stile them : ) which euery barba● may correct and regulate : yet the consequence of it may be great , and profitable in these degenerous , vnnaturall , and vnmanly times : wherein as sundry of our mannish , impudent , and inconstant female sexe , are hermophradit●d , and transformed into men ; not onely in their immodest , shamelesse , and audacious carriage , ( which is now the very manners and courtship of the times ; ) but euen in the * vnnaturall tonsure , and odious , if not whorish cutting , and a crisping of their haire , their naturall vaile , their feminine glory , and the very badge , and character of their subiection both to god , and man : so diuers of our masculine , and more noble race , b are wholy degenerated and metamorphosed into women ; not in manners , gestures , recreations , diet , and apparell onely ; but likewise in the womanish , sinfull , and vnmanly , cr●sp●ig , cu●ling , frouncing , powdring , and nourishing of their lockes , and hairie excrements , in which they place their corporall excellencie , and chiefest glory . strange it is to see , and lamentable to consider , how farre our nation is of late degenerated from what it was in former ages : how farre their liues , and their professions differ . we all profess● our selues t● be heroicall , generous , and true-bred english-men , yea zealous , downe-right , and true-hearted christians , desirous to conforme our selues to christ in euery thing : and yet wee are c quite ashamed of our english guise , and tonsure , and by our out-landish , womanish , and vnchristian lockes and haire , disclaime our very nation , countrey , and religion too : alas , may i not truely say of too to many , who would be deemed not onely english-men , but deuout , and faithfull christians : that the barber is their chaplaine : his shop , their chappell : the loo●ing-glasse , their bible ; and their haire , and lockes , their d god ? that they bestow more cost , more thoughts , more time , and paines vpon their hairie lockes , and b●shes , from day to day , then on their peerelesse● and immortall soules ? that they consult more seriously , and frequently with the g●asse , and combe , then with the scriptures ? that they conferre more oft●n with their barbers , about their hairie excrem●●ts ; then with their ministers , about the meanes , and matter of their owne saluation ? are not most of our young nobiliti●● and ge●trie , yea , the elder too , vnder the barbers hand● from day , to day ? are they not in dayly thraldome , and perpetuall bond●ge to their curling irons , which are as so many chaines , and fetters to their heads , on which they leaue their stampe , and impresse ? good god , may i not truely say of our gentrie , and nation , as sen●ca once did of his : e that they are now so vaine and idle , that they hold a counsell about euery haire , sometimes combing it backe , another time frouncing , and spredding it abroade : a third time combing it all before : in which , if the barber be any thing remisse , they will grow exceeding angry , as if they were trimming of the men themselues : doe they not rage excessiuely , if any haire bee but cut to short , if it lye not to their liking , and fall not readily into its rings , and circles ? would they not rather haue the common-wealth disturbed , th●n their haire disordered ? doe they not sit all day betweene the combe , and the glasse ? are they not more sollicitous of the neatenesse of their haire , then of their safetie ? and more desirous to be neate , and spruce , then honest ? f is it not now held the accomplished gallantrie of our youth , to frizle their haire like women : and to become womanish , not onely in exilitie of voyce , tendernesse of body , leuitie of apparell , wantonnesse of pace , and gesture , but euen in the very length , and culture of their lockes , and haire ? are not many now of late degenerated into virginians , frenchmen , ru●●ians , nay , women , in their crisped-lockes , and haire ? haue they not violated the gra●e , and a●●●ent cut , and decent tonsure of their ancestors ; and broken the very ordinance , g and law of god , and nature , by their womanish , h embroidered , coloured , false , excessiue haire , and loue-lockes ? and shall they yet professe themselues to be english-men ; or mortified , humble , chaste , and pious christians ? what , did euer any of our english ancestors ; did euer any christians in former ages ; did euer any saints of god , that wee can heare , or read of , weare a locke ? or frizle , powder , frounce , adorne , or decke their haire ? or wast their thoughts , and time , or lauish out so great expences on their heads , their haire , and lockes , as we doe now ? if not , then l●t vs be as well conceited of our selues , as may be , yet certainely , as long as these new-fangled lockes , and badges of our inuirilitie , g or more then womanish , and vnnaturall effeminacy , which still increase , multiply , and remaine vpon vs , we can neither truely challeng the name of english-men , nor stile of christians . for , h what part or portion can they haue in christ , who weare the very badge , and liuery of the world ? who complie themselues to the guise , and tonsure of the deboistest , rudest , and most licentious ruffians ? or giue themselues ouer to the vanities , fashions , and customes of the very scumme , and worst of men ? is this to be a christian , to follow euery guise ? to take vp euery new-fangled , deboist , and ruffianly fashion ? to submit to euery vaine , and sinfull humour of the times ? to denie our selues , and lusts in nothing ; and to goe as farre in all externall emblems , or symptomes of vanitie , pride , licentiousn●sse , effeminacy , and prophanenesse , as any others : and to exceede euen turkes , and pagans in them , who are not yet so effeminate , idle , proude , and vaine as we ? alas , what is all this , but to be professed enemies , and rebels , vnto christ ? to bee deuill-saints , or bondslaues to the world , the flesh , and satan ? this is not to be christians , but antichristians , infidels , pagans , if not monsters : he that is a christian indeed , is a man of another temper● his i life is not like other mens , and his wayes are of another fashion , k answerable to that high , and holy calling , which he hath vndertaken : l he fashions not himselfe to the customes , cultur●● , guise , and vanities of the world , which he hath renounced in his baptisme : m he liues not to the will , or lusts of carnal men : n neither makes he any prouision for the flesh to fulfill the lusts thereof : all his desire and labour , is to conforme himselfe to christ in euery thing : o to walke as christ walked ; liue as he liued : and to p follow his words and footesteps , in all the passages , and turnings of his life : his life is heauenly , q his conuersation heauenly , r his haire , and habit , such as answ●res his profession , and doe well become the gospel of christ : s not giuing any iust offence , or scandall to the godly , t nor any encouragement , or ill example to the wicked : v his out-side , is consonant to his in-side , and suitable to his profession : x his very head , and habit , doe , yea , will declare hi● m●eke , and gracious heart , and proclaime his christianitie vnto others : how then can such approoue themselues to be true , and humble christians in the sight of god , or men : who are the onely minions , sycophants , and humourers of the world ; following it close at euery turne , and complying themselues so fully , and exactly to its dissolute fashions , and lasciuious guises : y that they haue not onely lost the inward e●●icacie , life , and power ; but euen the very superficies , and out-side of religion ? what euidence can such produce , to prooue their interest , or title vnto christ , who haue nothing ●lse to shew , or plead for it , but the z counterpanes , and indentures , or the cultures , pompes , and vanities of the world , which they haue long since in w●rds at least , renounced in their baptisme ? what , will the b●re name of christi●ns , or the slight , and cold performance of some out-ward dueties of religion , conuey you safe to heauen ? or will such a cold profession of religion saue your soules , which is so farre from changing the in-ward frame , and structure of your hearts , that it hath not yet so much , as altered your vaine , and sinfull guises , and attires● nor differenced you in out-ward appearance , from the most gracelesse , vaine , and sensuall persons that the world affords ? alas , if we looke vpon the out-sides of men , a which would certainely be reformed , if all were right within : ) w●at outward difference can you finde between● many young gentlemen , who professe religion , and the d●boist●st ruffians ? b betweene many graue religious matrons , or virgins , who pretend de●otion , and our common strumpets ? betweene vs christians and the most lasciuious pagans ? are they not all alike vaine , effeminate , proud , fantastique , prodigall , immodest , and vnchristian in their attires , fashions , haire , apparell , gesture , behauiour , vanitie , and pride of life ? are they not all so irregular , and monstrous in their antique tonsures , and disguises , that men can hardly , distinguish good , from bad : continent , from incontinent : gracious , from gracelesse : beleeuers , from infidels ? c there was once a time , when as christians were differenced from pagans , and infid●ls , by the modestie , and meanesse of their apparell , and their abandoning of those externall cultures , ornaments , and attires , which the vnbeleeuing gentiles , and themselues before their true conversion , did admire : but alas , these times are now so altered , and inuerted ; that wee may better know a christian , by these characters , and badges of paganisme , then a pagan : for what idolatrous , or heathen nation is there in the world , so proud , so vaine , so various , so fantastique , effeminate , lasciuious , o● vnchristian in their apparell , fashions , haire , or head-attires , as we english , who professe our selues the prime of christians ? doe we not transcend , and farre surpasse the persians , tartars , indians , turkes , and all the pagan nations in the world , in these ? and may they not lay more claime to christ , and heauen in all these respects , then wee ? let christians therefore who are now thus strangely carried away , with the streame , and torrent of the times , and the vanities , fashions , pompes , and sinfull guises of the world ; d which their owne hearts , and consciences condemned at the first , before they were hardned , and inchanted by them , by degrees , and custome : ) looke well vnto their soules , and to their interest , and right in christ , in these backe-sliding seasons ; when many fall off from religion by degrees , vnto the world , the flesh , and satan , whose snares , and grand e pollutions they had , ( at least in out-ward shew : ) escaped heretofore ; for feare their euidence for heauen , prooue counterfeite at last : and if they finde , f their hearts inclined , or lifted vp to vaniti● , or their affections and practise , biassed to these effemi●ate guises , lockes , and cultures of the world : they haue reason , and cause enough to feare , g that their hearts are yet deuoted to the world , and quite estranged from the lord : h that all things are not yet sincere , and right within them , because their out-sides are so vaine , so proud , fantastique , and vnchristian : and that their claime to christ , is meerely counterfeite , because his graces , stampe , and image shine not in them , but the worlds alone . if therefore wee desire to assure our soules , and consciences in the sight of god , that wee are true and reall christians ; that wee haue any share , or portion in christ , or any inheritance in the highest heauens : let vs bee sure now at last , i to keepe our selues vnspotted from the world : k to crucifie the flesh with the affections , and lusts thereof : l to ab●taine from all these fleshly lusts , which warre against our soules : m to walke honestly as in the day : not in chambering , and wantonnesse ; but putting on the lord iesus christ , and making no prouision for the flesh , to fulfill the lusts thereof : yea to cut , and cast off all those loue-lockes , paintings , powdrings , crispings , curlings , cultures , and attires , n wh●ch b●wray the great deformiti●s , ●ilth , l●sciu●ousnesse , pride , and vanitie of our so●●es , b●t are no luster to our bodi●s : that so wee may ad●●ne the gospel of christ , and beautifie our christian pro●essi●n , by an humble , lowly , examplary , and corespondent conuersation . and if these fashions , lock●s , and cultures s●●m● such niciti●s , tr●fl●s , toyes , or nee●lesse scrupul●sities vnto any , as may admit an easie disp●nsation , and m●y be still retai●ed without any h●rt , ●r da●ger to mens soules , or scandall to religion : i answer● ; that if they are not sinfull , and vnlawfull in themselues , as they ar● prooued in this present treatise by the consent of all antiquitie : yet they are but o e●feminate , ridicul●us , vnpro●itable , and foolish vanities , or cultures of the world , in their very best acception ; which christians should not dot● vpon , since they haue renounced them in their baptisme ; and since they haue farre greater things then these , on which to busie , and impl●y their thoughts and time . christians haue their rich and precious soules to beautifie , p which they vnmercifully butcher , and neglect , whiles they are to c●rious , and exa●t in the culture of their bodies ; they haue a great , and holy god to serue continually ; they haue sundry heauenly graces to procure , cherish , and inlarge : they haue a multitude of christian dueties , and heauenly ex●rcises to discharge from day to day : they haue● q or should haue callings , and sundry warrantable imployments , both for their owne , and others good , and gods owne glory ; all which will quite ingrosse their time , r their liues , and thoughts , and take them off from all these head-altiring cares , in which too many wast , and spend their dayes : no reason therefore haue they to allow themselues in these bewitching , and time-deuouring vanities , which steale away their hearts , and liues from god , and better things . and why should christians take any libertie to themselues at all , in these nugatorie , and vnchristian vanities ? is it not exceeding scandalous vnto others , and d●ngerous to themselues to doe it ? doeth it not s blaspheme , and scandalize religion , and make it odious vnto pagans , who are not halfe so vaine , so proud , and vitious in this kinde as christians ? t and will it not draw all such , who take this libertie to themselues , to greater , and more scandalous sinnes at last , to the wrecke , and hazard of their soules ? alas , such is the strange deceitfulnesse of our hearts , and the inbred prauitie of our natures : that if we once u begin to play , and dandle with small and pettie vices , yea , though it bee but with vanities , toyes , and idle fashions : they will quickly draw vs on to scandalous , great , and hainous sinnes at last ; and so fetter vs in the ginnes , and snares of grosse impieties ; that we shall sooner sincke downe into hell vnder their weight , and pressure , then shake off their bondage . hee that beginnes to nourish , or reserue a locke , or to adorne , set out , and crispe his haire but now and then : though he were a modest , sober , chast , industrious , or some-what religious person at the first : if he once but slacke the raines of his affections to these vanities , and keepe no stiffe hand ouer them , to curbe them in due season ; will soone degenerate into an idle , proud , vaineglorious , vnchast , deboist , and gracelesse ruffian : his amourous , frizled , womanish , and effeminate haire , and locke , will draw him on to idlenesse , pride , effeminacy , wantonnesse , sensualitie , and voluptuousnesse , by degrees ; and from thence to incontinency , whoredome , deboistnesse , and all prophannesse , to the eternall wrecke and ruine of his soule . this the wofull , and lamentable experi●nce of thousands in our age can testifie , who by giuing way vnto the outward culture of their heads , and bodies , and yeelding but a little to the sinfull guises , and fashions of the times at first : haue beene at last precipitated into the very sinke , and puddle of all dissolutenesse , and vncleanenesse , to the inextricable losse , and hazard , not onely of their bodies , goods , estates , and credits : but of their rich , and peerelesse soules . o therefore let vs looke vnto our hearts , and soules betimes , let vs keepe , and fence them against the very * beginnings , seeds , and first appearances of sinne , and vanitie ; against these vaine , these ruffianly , and womanish cultures , frizlings , lockes , and fashions : x which if they once get but entertainement , or footing in our affections , will so captiuate , and inthrall vs ; that wee shall hardly disposses , or quite eiect them , till they haue made vs slaues , and vassals to a world of grosse , and crying sinnes : which will sinke our soules at last● into the very deepest depthes of hell without recouery . and is it not now high time , yea , haue we not now great cause , to abandon , and renounce y these monstrous , strange , ridiculous , and mishapen fashions , and attires : which transforme our heads , and bodies into a thousand antique , and outlandish shapes ? to disrobe our selues , of all our proud , and costly plumes , which bid de●iance to the lord of hoasts , and cause him to vnsheath his glittering sword against vs , to our finall ouerthrow , and vtter desolation ? and to cut , and cast off all those lockes , and emblems of our vanitie , pride , incontinencie , la●ciuiousnesse , and grosse effeminacy , which prognosticate some eminent , and fatall iudgement to our land , and nation ? and hasten to accomplish , and draw it downe vpon vs to the full ? hath not the lord begunne to smite , and ruine vs for these sinnes already ? hath hee not sent a man-eating pestilence , and d●populating plague among vs , which hath cut off thousands , weeke , by weeke : and is it not now likely to reuiue againe , to sweepe vs all away ? hath hee not oft times z cut vs short , by sea , and land , and a blasted all our great designes for sundry yeeres ; so that they haue prooued all abortiue , and beene more fatall to our selues , then hurtfull to our enemies ? hath hee not laid our confederates , and associates round about vs , wast , and desolate : and bereaued vs of those forraine props , and stayes , on which wee did most rely ? hath he not spoiled vs of our name , and ancient glory , which was great , and honourable throughout the world ; and made vs the very b obloquie , hissing , scorne , reproach , and c taile of all the nations ; whereas wee were the head , and chiefe of people heretofore ? hath hee not d taken away from vs , the mighty man , and the man of warre , the iudge , and the prophet , the prudent , and the ancient , the captaine of fiftie , the honourable man , and the counseller ? hath hee not bereft vs of our ships , and marriners by sea : of our commanders , and expert souldiers by land ? hath hee not weakned , and impouerished vs by losses , and ouerthrowes abroad : by decay , and losse of trade : e by diuisions , distractions , pressures , and discontents at home ? hath hee not f reuealed his wrath , and indignation against vs from heauen , by g prodigious thunders , stormes , and tempests , and sundry heauy iudgements ? and may wee not yet truely say , h that for all this his anger is not turned away from vs , but his hand is stretched out still ? doe wee not yet dayly feare a chaos , and i confusion in our church , and state , and a sodaine surprisall of our kingdome ? doe wee not yet feele , and see the heauy k curse , and wrath of god , still cleauing to vs , and increasing on vs : yea , working , and contriuing our destruction , more , and more ? doe not all the characters of a dying , and declining state appeare vpon vs ? and doeth not euery mans owne● conscience whisper , nay , cry aloud vnto him : that vnlesse god prooue miraculously good , and gracious to vs , wee are neere some ineuitable , and irrecouerable perdition , which will put a finall period to our former happinesse ? and l is this then a time , for vs poore dust , and ashes ; when as wee are thus inuironed with feares , and dangers , and euen destinated , and designed to destruction : when as gods ministers , threatnings , word , and iudgements , doe euen summon vs from heauen , m to humble and abase our soules , and bodies : to wallow in the dust , and to abhorre our selues in sackcloath , and ashes : n when as our neckes lye all vpon the blocke , expecting euery moment their last , and fatall blow : to pranke , and decke , our proud , and rotten carcases ? o to lauish out our patrimonies on our heads , and backes , and hang whole manners at our eares , and neckes at once ? to frizle , powder , nourish , and set out our haire , and lockes , in the most lasciuious , amourous , proud , effeminate , ruffianly , and vaine-glorious manner , that the quint●scence of our owne , or other mens vanitie can inuent ? to liue in the very ruffe , and height of pride , and vanitie ? or purposely to sell our selues : yea to educate , and traine vp our children , ( who should p be brought vp in the feare , and nurture of the lord : as the common custome of our nobilitie , and gentrie is ; ) to wantonnesse , idlenesse , voluptuousnesse , epicurisme , and all excesse of sensualitie , pleasure , vanitie , pride , and carnall iolliti● ; as if wee tooke delight , and pleasure in our owne destruction ; or ment wilfully to incurre the very worst , and vttermost of gods heauiest iudgements ? what , haue wee not ●ggreuated , and multiplied our iniquities , and sinnes sufficiently already , but that wee must thus intend , and increase them more , and more ? are we not yet deepe enough in gods displeasure , that we thus pro●oke , and grieue him further euery day ? or doe wee thinke to auocate , or diuert gods iudgements , or to mooue him to compassionate vs , by filling vp the measure of our vnmeasurable sinnes against him ? or are wee willing , and desirous for to perish , or to bring our selues , and countrey vnto speedie ruine , that we are now more vile , more sinfull , proud , and desperately wicked , d proclaiming our impudency , vanitie , idlenesse , hautinesse , and sinne , as sodome did , not labouring once to hide it , though wee expect , yea feele gods plagues , and iudgements on vs euery moment ? alas , ( my brethren , ) what doe you meane to doe , or which wayes will you turne your selues ? will you wilfully cast away gods loue , and fauour : and subiect your selues , to the very vtmost of his wrath , and vengeance ? will you still prouoke the lord to your destruction , euen beyond recouery ? will you subiect vs to the spanish yoake , and bondage ? to all the miseries that rome , that spaine , that heauen , or hell can plot against vs ? if this bee your intended resolution ; goe on , and take your fill of sinne , of pride , and vanitie : i will not interrupt you . but if you would auoid , diuert , and quite escape that ouerrunning flood , and torrent of gods iudgements , ( which is like to sweepe vs all away , wee cannot tell how soone , ) which our sinnes now call for , and our hearts presage is neere at hand : if your desire to inioy more halcyon dayes of peace , or yeeres of iubilie , and full prosperitie , which may make your liues a very paradise , or heauen vpon earth . if you expect any further repriuall at the hands of god , or if you would still retaine his presence , face , and fauour ; his gospel , and protection , e which are sweeter , and better th●n life it selfe , or all the riches , pleasures , and contentments , that thi● world can yeeld you : or if you are now vnwilling for to perish : why then f doe you multiply , and still increase your sinnes , and post on in those wayes of p●ide , and vanitie , which will certainely depriue vs of gods face , and fauour , and all our earthly comforts , & cause vs all to perish ? is this the way and m●thod , t●i●ke you , to app●ase gods anger , diuert ●his iudgem●●●● , 〈…〉 his fauour , to rebell , an● sinne against him mo●● , a●●●●re ? to affront , and dare him to his face , with our bl●●h●●●●● imp●de●cy : our monstrous fashions , a●d a●●ires ? our g 〈◊〉 , whorish , and lasciuious g●st●●●s ? o●r 〈◊〉 ●izled , powdred and vnmanly l●ck●s , and haire ? or m●re then h sardanapalian i●●irilitie , which i ●e ●e●mes not christians , o● men of valo●r ? to pr●u●ke him with our cursing , swearing , whored●●●s , m●rth●rs vsury , bribery , couetousnesse , oppression , i●iusti●e , scurrilitie , ribaldry , and heathenish conuersati●ns ? to disobey his word , abuse his m●rcies , and long-suffering towards vs ; and to k grow incorrigible , and more sinfull vnder all his iudgements , as wee doe ? are these the meanes to compasse all those fauours , which wee now expect , or to exempt vs from those heauie iudgements , which our hearts so feare ? is this the course to salue , to settle , or reunite our tottering , and diuided state ? to secure our selues , our church , or kingdome here at home , or to make vs dreadfull to , or conquerers ouer all our foes , abroad ? o no , these are the onely wayes to l●se our god , our selues , our soules , our church , our countrey , all wee haue , or all wee hope for : these are the l onely meanes to heape , and hasten that , yea more , vpon vs then , we feare : these are the m courses by which w●e haue wilfully cast our selues into those present miseries , which wee feare , or suffer , and which our friends about vs haue drunke of to the full : and shall wee yet proceede on in them ? haue we not smarted enough already for them ? and are wee yet so strangely stupid , as not to take warning by our former stripes ? which n will be doubled , an● trebled yet vpon vs , if we still proceed . o therefore , ( christian readers , ) if you haue any sence , or feeling of our present miseries : any apprehention of our future dangers , vnder the very thoughts , and feare of which we pine , and languish : any bowels of compassion , to your selues , your countrey , or posteritie : any care at all to remooue , diuert , or anticipate those heauie iudgements , which we feare , or suffer : or to reuerse that fatall curse of god , which cleaues to all our publike enterprises , and designes : any forwardnesse to regaine our ancient glory , victories , and renowne abroad : or to establish vnitie , safetie , peace , and welfare in our church , or state at home : or any cordiall , and strong desire , to retaine gods word , his blessing , face , and fauour still among vs , which now withdraw themselues apace , as if they had no pleasure in vs : let vs now , euen now at last , after so many warnings , and repriualls : so many dayes of grace , and mercie , so many milde , and fatherly chastisements , in the midest of all o those enemies , feares , and dangers , which hedge vs in on euery side : ( though p wee are almost sencelesse of them , perchance , beca●se god meanes for to destroy vs : ) abandon all our brauery , pride , and vanitie ; and all these cultures , loue-lockes , and disguises , which blemish our profession , and arme our god , and all our enemies against vs , to our iust destruction : if wee will now lay downe these weapons of rebellion , which bid defiance to the lord of hosts : if wee will reforme our heads , and hearts , q which distemper all our other members , with the flux of sinne ; and make them all vnsound : if we wil yet humble our soules before the lord for all our sinnes , and turne our heads , our hearts , our hand●s , our eyes , and feete vnto his testimonies , without any more d●layes : r it may be there is yet a day of grace , a time of m●rcy , peace , and fauour reserued for vs in the brest of god , and wee may yet esc●pe those sad , and fatall iudgements , w●ich god now threatens , and we feele , or feare : but if we still walke on , as in a progresse , in the effeminacy , pride , and vanitie of our liues , or in the stubbornnesse of our hard , and gracelesse hearts , from euill , to worse , heaping vp sinne , to sinne , without all stinte , or measure , s as wee doe : let other men expect , and hope what good they will ; i for my owne part , can prognosticke nothing , but our finall ruine . for if wee still goe on in sinne , in despite of all gods iudgements , or t ouercomming f●uours : god will , he must , proceed in wrath , and vengeance : so that u though moses , daniel , noah , samuell , iob , and abraham , should stand before him in the gappe , to diuert his indign●tion , wrath , and iudgements from vs , yet his minde could not be towards vs , but hee will cast vs out of his sight ; and send vs out to death , to sword , to famine , and captiuitie without redemption , till we perish . o therefore hearken , and repent betimes , that so iniquitie may not prooue yo●r ruine . and if you would bee rescued from gods iudgements , ( especially from that fatall , and deforming sickenesse of the poxe : which god hath now certainely sent vpon vs , but especially , vpon our gentrie , who are most visited , and af●licted with it , * as hee did vpon the hautie daughters of zion , for our excessiue pride , and ouer-curious decking of our faces , which steale away our hearts , our thoughts , and time from god , and better things : ) or else indeared in his fauour : then wash , your heads , your hands , and x hearts from all their vanities , pride , and wickednesse , that you may be saued : y antidotes will profit nothing , as long as they are besprinkled , with poyson : all our wishes , teares , and prayers , or the supplications of others of gods dearest children for vs , cannot auail● to helpe , to succor , or doe vs any good , as long as they are empoysoned with our sinnes : z if wee regard but any iniquitie in our hearts , ( much more when wee practise nothing but sinne , and all excesse of pride , and vanitie in our liues , ) the lord will not heare vs : a yea , though wee make many prayers to him , and adde fasting to our prayers , to make them more auaileable ; yet , hee will not regard , but quite reiect vs : b his soule shall haue no pleasure in vs. o turne you , turne you , therefore from all the sinne , and euill of your doings : from that abundance of idlenesse , and superfluitie of pride , and vanitie which hath ouer●pred our nation : from all those antique , effeminate , c deforming , strange , and vnchristian attires , fashions , and disguises , which transforme vs into sundry monsters , and almost depriue vs of our naturall , and humane s●apes : that so wee may cloathe our selues with iesus christ , d who will neuer comply , nor suite with such attires , or those who are deuoted to them . and if we will be pranking , and tricking vp our selues , let vs deuote our thoughts , our paines , and time , to the inward culture of our immortall soules , which now lye quite neglected , whiles our hairie excrements are so much adored . these soules of ours , which now we so much vnderualue , as to preferre the very vainest vanities of the world before them ; are the spouse , and loue of christ : the very palace , and temple of the sacred trinitie : the very wealth , and totall summe of all we haue : o then , let vs cloathe , and de●ke these soules of ours , with the robes of iesus christ his righteousnesse : with e the cloathing of wrought gold ; the raiment of needle-worke ; the transplendent iewels , and pearles of grace , and with the whole wardrobe , and cabinet of heauen ; that so wee may euen rauish the very heart of christ , f and make him sicke of loue : and if we will needes adorne our bodies too : g let vs paint our faces with the candor of simplicitie , and vermilian-blush of chastitie : and our eyes with modestie : let silence , or holy conference , bee the ornament of our lips ; the word of god our earings , and the yoake of christ our necke-bracelets : let vs submit our heads to christ , and then they are sufficiently , adorned : let our hands bee busied with the distaffe , or some other honest imployment , of our generall , or speciall callings : and our feete shod with the preparation of the gospel of peace : which makes them more rich , and louely , then if they were clad in gold : let vs cloathe our selues with the silke of honestie , the laune of sanctitie , and the purple of chastitie : taliter pigmentatae deum habebitis amatorem : so shall our god bee inamored with vs , and attoned towards vs : so shall his iudgements bee diuerted , his fauour regained , his mercies enlarged , his gospel continued , our foes subuerted , our church reformed , our kingdome established , our grieuances redressed , our feares remooued , our peace prolonged , and our soules eternally saued , h in that great , and terrible day of the lord , wherein the loftie lookes of man shall be humbled , and the hautinesse of men shall bee bowed downe , and the wrath of the lord of hosts , shall rest vpon euery proud , and loftie person , who is high , and lifted vp , to bring him low , that the lord alone , may be exalted in that day . now this lord , and god of blessing , blesse this poore treatise , to the soul●s of many , which i haue presumed for to publish , not out of any singular , or nouellizing spirit , ( as some may chance to thinke ; because it treates of such a subiect ; in which none else haue euer trauelled to my knowledge : ) or out of any vaine-glorious humour of purchasing applause from others , or venting of my owne conceites : but out of a sincere , and true desire , of confining english-men , and such as beare the name of christians , to english , h and true christian fashions , and attires : to stop the ou●r-flowing sinnes , and monstrous vanities of these our times , ( which farre exceed all former precedents ; and finde either none , or little publike opposition : ) and so , as much as in mee lies , to turne away that blacke , and gloomie cloude of wrath , and vengeance , which now hangs houering ouer all our heads , threatning a sodaine storm of blood , of miserie , ruine , and desolation to vs , vnlesse , we thorowly , and speedily repent : in which if i haue erred in any particular , as well i may , because i haue walked in an vntroden p●th , and had no foote-steps but mine owne to follow , ( though some are so malicious to report abroad ; that my workes , th●y k are some others , not mine owne ; because they haue little else to carpe against them : ) i hope ●y good intention shall mitigate my errors for the present : and my penne correct th●m , if once informed of them , for the future ; so that i neede not feare that schoole-boyes breeching for th●m , which● some pedantique cl●rikes threaten to mee ; who for all their out-side pompe , their doctorated , l or b●a●d●d-gra●itie , de●●rue the schoole-boyes lash , m perchance as w●ll as i , who neither regard their causelesse censures , scoffes , and calumnies , nor yet feare their threates . if i haue causlesly n stirred vp their choller , or tongues against mee , or my bookes , by gla●cing at their pride , pluralities , idlenesse , * nonresid●ncie , or vitious lines , o which are impatient of the lash , though now perchance they need it : or in that i am a laicke onely , not a minister , and yet presume to write in others silence : ( whereas p euery christian is in trueth , an holy priest , to offer vp spirituall sacrifices acceptible vnto god , by iesus christ : q to rebuke his neighbour in any wise , and not to suffer sinne vpon him ; ( especially , in dangerous , and sinfull times , which threaten desolation , both to church , and state : ) and r to contend earnestly , for the faith of the gospel , which was once deliuered to the saints : as well , as clergie men ; what euer papist , or others mutter to the contrary : ) or in that i haue displayed their popish , and arminian doctrines , plots , and proiects to the world , which they would yet keepe vailed till their ends were wrought : or blamed them , s for neglecting their ministrie , and merging themselues in secular affaires : i onely wish them so much grace , and wisedome , as to grow angry , and displeased with themselues , and these their sinnes , and errors ; that so they may in time reforme them : t not with mee ; u who beare no mallice to their persons , ( much lesse vnto their high , and holy function , which i honour : ) but to their errors , sinnes ; and vices , which i onely mention to reclaime them , not defame them : that so those pastors , x whose ill examples vitiate , and cause their flockes to erre , if not all christendome for to suffer : ) being thorowly reformed , both in life , and doctrine : the straying sheepe , ( which now are posting after sundry sinnes , and vanities , and those especially , which i haue here oppugned : ) might be more easily , and speedily , recalled from these wayes of sinne , which are like to lead both them , and vs vnto destruction : and so both sheepe , and pastors , our church , and state ; our zion , and ierusalem , yet preserued , in despite of all their enemies : which exact , and speedy reformation , the god of mercies grant now vnto vs all , for his sonne , and mercies sake , amen . the vnfained wel-wisher of thy priuate , and the publique welfare . william prynne . the vnlovelinesse , of love-lockes . infinite and many are the sinfull , strange , and monstrous vanities , which this vnconstant , vaine , fantastique , idle , proud , effeminate , and wanton age of ours , hath hatched , and produced in all the parts , and corners of the world ; but especially , in this our english climate ; which like another a affricke , is alwayes bringing foorth some new , some strange , misshapen , or prodigious formes , and fashions , euery moment . not to insist vpon those lasciuious , immodest , whorish , or vngodly fashions , and attires , which metamorphise , and transforme , our light , and giddie females of the superior and gentile ranke , into sundry antique , horred , and out-landish shapes , from day , to day : which fashions , and attires both b god himselfe , c with sundry fathers , and * moderne aut●ors , haue punctually condemned : nor yet to mention , that meretricious , execrable , and odious art of face-painting , ( a vice so rife among vs , ) which d god himselfe , which e fathers , which f moderne christian authors , and g sundry pagans , haue sentenced , and branded ; as a meere inuention of the deuill : as an vnnaturall , detestable , heathenish , proud , lasciuious , whorish , and infernall practise , peculiar vnto none but audacious whores , and stu●pets , or persons desperately wicked : as a baite , a snare , or meere allectiue to inescate , and inamour others with vs ; as an art that offers violence vnto god himselfe , in obliterating that naturall , and liuely image , forme , and beautie , which he hath stamped on his creatures : in correcting , changing , and nullifying of his worke ; and so taxing him for an imperfect , bungling , or vnskilfull workeman : in preferring those artificiall faces , and infernall varnishes , which satan hath portraitured , and set out to sale ; before that naturall , and comely countenance , face , and feature , which gods owne curious , and neuer-erring finger hath carued out vnto vs : in changing that into a counterfeite , false , and fained picture , or a rotten , painted statue , which he hath made , a reall , liuely , rationall , and holy creature : and as a pernicious , and soule-deuouring euill , which without repentance , dammes all such as vse it , to the depthes of hell , from which there is n● redemption : and causeth god to forget , yea , not to know them here ; and to disclaime , and vtterly renounce them in the day of iudgement : because they want that royall image , and superscription , which hee had stamped on them ; which i would our painted iezabels , dames , and ladyes would consider , in a deliberate , cordiall , and soule-affecting manner , for feare they feele the smart , and terrour of it at the last : not to insist ( i say ) on these , or many such like sinnes and vanities of our female sex , which would requi●e a large and ample volume to batter and confound them : i haue resolued for the present , to single out one sinful , shamefull , and vncomely vanitie , with which to grapple ; which hath lately seised on many effeminate , loose , licentiou● , singular , fantastique , and vaine-glorious perso●s● of our masculine , and more noble sex : to wit , the nourishing and wearing of vnnaturall , shamefull , and vnlouely lock●s , or loue-lock●s , ( as they stile them : ) which now b●gin to grow into a h common , approoued , and receiued fashion , or vse among vs. these loue●lockes , or e●re-lockes , in which too many of our natio● haue of late begun to glory : what euer they may seeme to bee in the eyes , and iudgements of many humorous , singular , ●ffeminate , ruff●inly , vaine-glorious , or time seruing pe●sons , who repute and deeme them a very generous , necessary , beautifull , and comely orname●t : are yet notwithstanding● but so many i badges of infamie , effeminacy , vanitie , singularitie , pride , lasciuiousnesse , and shame , in the eyes of god , and in the iudgement of all godly christians , and graue or ciuill men : yea , they are such vnnaturall , sinfull , and vnlawfull ornaments , that it is altogether vnseemely , and vnlawful for any to nourish , vse , or weare them . lest this should seeme an harsh , a ●alse , or idle paradox , to ruffians , and such fantastique persons as are delighted in them . i will here propound some arguments , and reasons to euince this true , though strange and new conclusion : that the nourishing , vsing , or wearing of lockes , or loue-lockes , is vtterly v●see●ely , odious , and vnlawfull vnto christians : and thus i prooue it . first that which had its birth , its sou●se , and pedegree fro● the very deuill hims●lfe , must needes bee odio●s , vnlawfull , and abominable , vnto christians . but these our loue-lockes had their birth , their sourse , and pedigree from the very deuill himselfe . therefore they must needes bee odious , vnlawfull , and abominable vnto christians . the maior must bee yeelded , because no good thing can proceede from him , who is all and onely euill , both in himselfe , and all his actions , as the deuill is : the minor i shall backe and euidence , by the authority of tertullian , who informes vs : that k all things which are not of god , are certainely the deuils : but the wearing , and nourishing of these loue-lockes , is not from god , ( no , nor yet from any of his saints and children , with whom they were neuer in vse as we can read of ; ) therefore they must needes b●e from the deuill : and that they were so indeed , wee haue the expresse authoritie , of a learn●d , la●e , and reuerend historian ; who i●formes vs in expresse tearmes : l that our sinister , and vnlouely loue-lockes , had their generation , birth , and pedigree from the heathenish , and idolatrous virginians , who tooke their patterne f●●● their deuill ockeus : who vsually appeared to them in 〈…〉 e of a man , with a long blacke locke on the left side of 〈◊〉 head , hanging downe to his feete : so that if wee will resolue the generation of our loue-lockes , into their first and true originall ; the virginian d●uill ockeus , will prooue to be the naturall father , and inuentor of them . and shall we then , who professe our selues christians ; we who haue giuen vp our names to christ , and so solemnely vowed , and protested vnto god in our very baptisme : to forsake the deuill and all his workes ; turne such prodigious , and incarnate deuils , as to imitate the very deuill himselfe , in this his guise and portraiture , which wee haue so seriously renounced in our very first initiation , and admittance into the church of christ ? certainely , if the deuill himselfe were the first inuentor of these fantastique and vaineglorious loue-lockes ; this very thing doeth stampe such an vnlouelinesse , and vnlawfulnesse vpon them , as should cause all such who beare the name , or face of christians , to abhorre them : this is my first argument . secondly . admit , that this obiection should chance to faile me , ( though i know not how it can well be shifted off : ) yet thus i argue in the second place . that which was , and is an idle , foolish , vaine , ridiculous , effeminate , and heathenish fashion , vse , and custome , of idolatrous , rude , lasciuious , and effeminate infidels , and pagans , must needes bee sinfull , and vnlawfull . but such is the nourishing , and wearing of these loue-lockes . therefore they must needes be sinfull , and vnlawfull . th● maior is irrefragable : because god himselfe hath expr●sly commanded all christians whatsoeuer ; m not to imitate , vse , or follow , the vaine , vnnaturall , ridiculous , effemi●ate , or heathenish customes● fashions , guises , rites , or habits of infidels , pagans , wicked , or worldly men , but vtterly to abandon and disclaime them ; because christ iesus hath shed his rich and pretious blood , of purpose to redeeme and free them from them : the minor i shall euidence by sundry testimonies : it is storied of the effeminate , luxurious , and heathenish sybaerites ; n that it was the common custome of their citie , for their youthes and pages to weare , and nourish loue-lockes tyed vp in golden ribbands : o the ancient germanes did vse to weare long red haire tyed vp in a knot , as our loue-lockes sometimes are : the heathenish , barbarous , and bloody p tartars , doe vsually shaue the forepart of their heads to their crownes , from one eare to the other , suffering their haire to grow long on the hinder part of their heads , like to our women , of which they make two traces , or loue-lockes , which they tie vp behinde their eares . the infidell , and idolatrous q virginians , doe weare a long loue-locke on the left side of their heads ( as our english ru●fians doe ) in imitation of ockeus their deuill-god : whence it was , that a virginian comming into england , blamed our english men for not wea●ing a long locke as they did : affirming the god which wee worship● to bee no true god , because hee had no loue-locke , as their deuill ockeus hath . the r heathenish , and pagan inhabitants of duharhe doe cut their haire , leauing onely two curled l●ckes hanging downe from th●ir temples , which they ●ye vp vnder their chinnes : which eare-lockes , the author stiles a pestilent custome : s in mexico there was a monasterie of young men , who shaued the former part of their heads , letting the haire on the h●nder part to grow , about the breadth of foure fingers , which they ●yed vp in trusses● the t maxyes did vse t● pole the lef● side of their heads , ( as our loue-locke wearers doe the right , ) suffering the haire on the right side to grow long , in nature of our loue-lockes . u the priests of sybil● called curetes , the ae●olians , arabians , ionians , mysians , and machlians , did vse to pole the forepart of their heads , lest their enemies should take hold of their haire ; and so gaine aduantage of them in their warres : leauing their haire long behinde . x musouius in his booke de tonsura● makes mention of some pagans , who did not pole all their head alike , but did cut their haire somewhat short before , and let it grow long behinde : this ( saith hee ) though it may seeme to bee somewhat comely , yet it hath much deformitie in it , neither doeth it any whit differ from the culture , and elegancie of women : for they doe plaite some parts of their hair● ; other parts of it they suffer to hang downe at length , and the rest th●y dresse after another fashion● that they may seeme more beautifull . in like manner men who are thus polled , bewray that they desire to s●eme faire to those whom they study to please● whil●s they cut away some of their haire , and compose the rest in such a manner , as may make them seeme more beautifull a●ong women and children , whose praise they doe affect : which is an effeminate , womanish , voluptuou● , and vnmanly thing : a worthy censure of a pagan on these effeminate , and lasciuious loue-lockes , which should cause all christians to abhorre them . and to conclude this proofe : the y idola●rous chinians , persians , and dacians , though so●e of them shaue their heads full often , yet they leaue a locke , or tuft of haire vpon th●ir crownes about two foote long , that thereby ●hey may bee more e●sily carried into heauen after their death : a very substantiall and worthy reason for the vse of loue-lockes , if men might be carried vp to heauen by them , as these idolaters & mahometans dreame : whereas in truth , they serue for no other purpose , but to giue the deuill holdfast , to draw vs by them into hell : a fitting place for such vaine , effeminate , ruffianly , lasciuious , proud , singular , and fantastique persons , as our loue-locke wearers , for the most part are : you see now by these precedent histories ; that the nourishing , vse , and wea●ing of these vnlouely loue-lockes , was common among idolatrous infidels , and vaine , effeminate , barbarous , vnciuill , and lasciuious pagans , whose custome , guise , and gracelesse fashions , no christians are to imitate : 〈◊〉 for my owne part , i neuer heard nor read as yet , that they were euer worne , vsed , or approoued by any sincere , sober , graue , or godly christians in former ages : wherefore it must needes bee a shame , if not a sinne for vs who beare the habit and name of christians , to deuiate from the vse and custome of our countrey , and from the patterne , and practise of the z saints in former ages , in taking vp these vaine , effeminate , lasciuious , and vnnaturall loue-lockes , in imitation of these rude , these barbarous , effeminate , idolatrous , and gracelesse pagans , whose guise , whose wayes , whose fashions , rites , and customes , no christians are to follow . thirdly . if these two arguments will not conuince our loue-locke wearers , then let them hearken to a third , from which there can be no euasion . that which is contrary to the very word of god , and law of nature , must needes be euill , sinfull , vnlawfull , and abominable . but the nourishing , and wearing of loue-lockes , is contrary to the word of god , and law of nature . therefore it must ne●●es be euill , sinfull , vnlawfull , and abominable . the maior no man dares controule , vnlesse hee will atheistically condemne both god and nature too : the assumption i shall prooue in both particulars : first i say , that the nourishing , or wearing of loue-lockes is contrary to the very word of god : as is manifest by ezech. 44. 20. compared with leuit. 29.27 , and 21.5 . they shall not shaue , nor round , nor make bald their heads , nor suffer their lockes to grow long , they shall onely pole their heads , and by the 1. cor. 11.14 . where the scripture , and nature it selfe informe vs : that it is a shame for a man to weare long haire : now those who weare , or nourish loue lockes : they doe not pole their heads : they weare long haire ; and they suffer their lockes to grow long : therfore they expressely oppose , and contradict the word of god. if any now reply , that these scriptures extend not vnto such as nourish loue-lockes , but to such as nourish all their haire , suffering it to grow out vnto its full and largest length ; as the a massalian heretiques , ( who are therefore taxed by epiphanius : ) the b lacedemonians by reason of lycurgus his law and direction : who thought , that long haire would make those that were comely , m●r● beautifull : and those who were deformed , more terrible to their enemies : the c ancient romans , till foure hundred fiftie and foure yeeres after the building of rome : the d lyceans : the e argiues , or grecians , f germans , g french men , h p●ntingal●s , i arabians , k scythians , l parthians , m cumaeans , n indians , o hispanolians , p mexican priests , q plesco●ians , r waymeeres , s t sueuians , u hagarens , x assyrians , y thracians , z seres , a iberians , b basserani , c anians , d pigmies , e ginneans , f chineans , g malucchians , h iapanites , i curiamans , k chicoranes , l ancient brittons , and other m idolatrous , barbarous , and heathenish nations of moderne and ancient times ; together with some ( n ) particular men , are recorded to haue done ; and not of those who onely suffer a little part , and parcell of their haire to grow long , cutting the rest as others doe : to this i answere first ; that the same law which prohibites the nourishing of the whole , doeth virtually , nay , positiuely disalow the nourishing of any part : because euery part is actually included in the whole ; therefore these scriptures doe condemne all such , as nourish onely their loue-lockes , as well as such as suffer all their haire to grow long : secondly , i answere ; that these scriptures admit of no apporciament : for they command men to pole their heads , not part of their heades ; and not to suffer their lockes to grow long : in the number of which lockes , these loue-lockes are included● especially since this precept is a vniuersall negatiue : loue-lockes , are lockes : they are long haire , which is a shame to men that weare it ; therefore they are vndoubtedly included within , and so punctually condemned by these scriptures : thirdly , the wearing of these loue-lockes , is as great , ( if not a greater ) badge of leuitie . vanitie , singularitie , and effeminacy , as the nourishing of all the haire : therefore both of them are equally condemned by the scriptures : secondly , as the nourishing and wearing of loue-lockes , and long haire , beyond the ordinary , and decent length of the more ciuill , graue , religious , and sobet ranke of men , is contrary to the word of god : euen so it is directly contrary to the law of nature o which no custome can controule : which i prooue , fi●st , by the expresse testimonie of the scriptures : p doeth not nature it s●lfe teach you ( saith the apostle ) that if a man haue long haire , it is a shame vnto him ? but if a woman haue long haire , it is a glory to her , for it is giuen to her for a couering : the apostle here informed vs ; that the nourishing , and wearing of long haire in men , is q contrary to nature : and hee confirmes this assertion , by these reasons : that ( saith he ) which euen by the voyce , and verdict of nature , is a shame to men ; that which is properly , and naturally a womans glory : and which god , and nature hath bequeathed vnto women , for a speciall vse ; to wit , for a r naturall couering , or vaile , and for a badge , or embleme of their subiection to their husbands ; must needes be vnnaturall , and so vnlawfull vnto men : but the wearing , and nourishing of long haire , ( and so of loue-lockes , ) euen by the voyce , and verdict of nature , is a shame to men ; it is the naturall , and proper glory of none but women , to whom god , and nature haue beque●thed it for a speciall vse ; to wit , for a naturall couering , or vaile , and for a badge , or embleme of subiection to their husbands : therefore it must needes be vnnaturall , and so vnlawfull vnto men , euen by the apostles testimony : secondly , that which naturall , and ciuill men doe loathe , abhorre , and vtterly condemne , euen from the very grounds and principles of nature , must needes be opposite , and contrary to the law of nature : but euen naturall and ciuill men doe vtterly abhorre , condemne , and loathe the nourishing , and wearing of these loue-lockes , and ruffianly , or excessiue long haire ; their very hearts , and stomackes , doe rise vp in indignation against them , and abhorre the very sight , and thoughts of them , ( as euery mans owne experience can sufficiently testifie , ) and that from the very grounds , and principle● of nature , which hath stamped , and ingrauen in mens hearts , a secret antipathie , and dislike against these loue-lockes , and long haire in men : hence was it , s that pope benedict the ninth enioyned all the polonians vpon release of cazimir the first their king , who had entred into religion ; to cut their haire aboue their eares , and not to suffer it to grow long : hence was it , that t theophilus the emperour enacted a law ; that all men should cut their haire short , and that no roman should suffer it to grow below his necke , vnder paine of seuere whipping : hence was it , that u king henrie the first , commanded mens long haire to be cut off ( as our iustices , and iudges at the assises oft times doe , ) as being against god , and natures law : ( an iniunction which would well befit our ruffianly times : ) therefore they must needs be contrary to the law of nature . thirdly , the very law of nature doeth instigate , and teach all ciuill , graue , and sober men , who liue vnder any good , and ciuill gouernment , to weare their haire of a moderate , and decent length , and to auoid the wearing , and nourishing of these loue-lockes , and immoderate long haire : what is the reason that our nation did generally heretofore , and doeth yet for the most part , cut their haire of a decent , graue , and comely manner , without any reseruation of a loue-locke ; is it not more from the very direction , law , aduise , or dictate of x nature , which doeth secretly informe them of the decency , and fitnesse of it , then from any binding law , or custome of our countrey ? doubtlesse it is . if then nature doeth teach men thus to cut their haire : the nourishing of womanish , and long vnshorne haire , together with the reseruation of these effeminate , fantastique , ridiculous , and vnciuill loue-lockes , must needes be contrary to the law of nature . lastly , that which sauours of leuitie , vanitie , pride , vain●glory , singularitie , eff●minacy , wantonnesse , lasciuiousnesse , licentiousnesse , selfe-conceitednesse , or the like , must needes bee contrary to the law of nature , because y these sinnes and vices are so : but for men to weare long haire , or loue-lockes , in any christian , or ciuill common-wealth ( as ours is ) contrary to the common vse and practise of our countrey , doeth sauour of all these : therefore it must needes be contrary to the law of nature . now that you may know , that it is contrary to the law of god , and nature , for men to weare , or nourish loue-lockes , or extraordinary long h●ire : consider but what the fathe●s , and others haue recorded to this purpose : z clemens romanus ( if the booke be his : ) enioynes men to pole their heads , and not to suffer th●ir haire to grow long , least the nourishing , and perfuming of their haire , should be a meanes to inflame their lusts , and to illaqueate , or inamour women with them : yea , hee saith ●xpr●●sely , that it is vnlawfull for any christian , or man of god , to frizell , or frounce , to pouder or coloure his haire , to suffer it to grow long , or to fold it together , or tye it vp with an haire-lace , because it is effeminate , and contrary to the law of god. a clemens alexandrinus , as he doeth vtterly condemne the b colouring , poudring , frizeling , curling , and effeminate , and meretricious dressing , adorning , and composing of the haire , both in the male , and female sex : ( a vice and fault to rife among vs , ) so hee likewise commands men to weare their haire of a moderate , and decent length , and not to suffer it to grow long , not yet to binde it vp in fillets like women , as the frankes , and scythians doe : they saith c saint cyprian , are of the deuils court and pallace , not of christs : who transforme themselues into women , with womanish haire , and so deface their m●sculine dignitie , not without the iniury , and wrong of nature : a true and terrible speech , sufficient to startle all effeminate , hairy , poudred , frizled , and excrement-adoring ruffians . d epiphanius condem●es the massalian heretiques very much , for nourishing their haire like women ; informing them , that long haire was contrary to the catholique church , and apostoli●ue doctrine ; which teach vs , that a man must not weare long haire , in as much as hee is the image , and glory of god : so that he which weareth long haire , doeth dishonour christ his head , and sinnes against the law of nature , which teacheth vs ; that it is a shame for a man to weare long haire : e paulinus , f saint ambrose , and g saint chrysostome , informes vs , that it is a shame , yea , a great sinne , for a man to weare long haire at any time , because it is contrary to the order of nature , and the law of god ; because it is giuen to women by the constitution of god , and nature , ( which ought not to be violated , ) for a couering , and for a ba●ge , and token of subiection : whence chrysostome condemnes such , who thought h it no small part of their religion to nourish their haire : saint hierome , certifieth , that all such men as doe effeminately nourish their haire , and set it out by the looking●glasse ; ( which is the proper passion and madnesse of women , ) shall surely perish : yea , i hee condemnes the wearing of long haire , together with the colouring , crisping , frizling , and poudring of it , as a sinne and vanitie : and aduiseth men not to shaue nor make bald their heads , as the priests , and worshippers of k isis , and s●rapis did in former times ; ( and as the popish monkes and shauelings now : ) nor yet to suffer it to grow long , which is proper vnto souldiers , barbarians , and riotous persons ; but to cut it of a moderate , and decent length : l primasius informes vs , that saint paul did expressely note , and taxe the corinthians , for suffering their haire to grow long : as being a scandalous , and an offensiue thing : m theophylact affirmeth , that the man who nouri●heth his haire , is worthy of reproofe , because hee doeth transgresse the lawes of nature , and take vpon him the habit , and forme of a woman , and a signe of subiection , against gods owne institution ; who hath ordained him to be a prince , and a ruler : n s. bernard doeth expressely condemne all such ( though they are souldiers ) who weare long haire ; commanding them to cut their haire , because it is a shame for a man to nourish it : so that by these authorities , to omit o others , the wearing of excessiue long haire , or loue-lockes , is directly contrary to the law of god , and nature : if you now obiect , p that the nazarites were to nourish their haire , and not to suffer any rasor to passe vpon their heads , during the time of their vow , or separation : therefore men may weare loue-lockes , and long haire : now i answere first , that the nazarites had a speciall command to nourish their haire ; not continually , but till their vowes were out , and then they were to cut it off : but we haue now no such command , therefore q we must ●ot doe it . secondly , they did nourish their haire , out of obedience , and holy deuotion vnto god : whereas men in our dayes , doe nourish their haire and loue-lockes , out of vaine-glory , pride , effeminacy , singularitie , lasciuiousnesse , and such like sinister , and sinfull ends : thirdly , they during the time of their seperation , did nourish all their haire , and not one small or little portion of it , as our loue-locke wearers doe : fourthly , they onely by the law of god were to nourish their haire , and none else : therefore , this example doeth euidently prooue ; that all men else , are not to nourish , but to clip and cut their haire : fiftly , the nourishing of their haire was typicall ; typifying vnto vs ; either christ himselfe , or the graces , and beauty of christ : or the saints , and church of christ , as p some obserue : therefore wee may , wee must not imitate them , because all types are ceased now● lastly , god himselfe commands q all such as are to pray vnto him with vncouered heads , to sheare and cut their haire : yea , r if a woman will come , and pray to god with her head vncouered ( as many doe ) shee also is to bee shorne , because shee is vncouered : but all s men are to pray to god with vncouered heads , for as much as they are the image , and glory of god , and to expresse that holy reuerence , and feare which they owe to him : ( especially in the t house and place of prayer , or presence-chamber of their lord and god , where most men now a dayes sit couered ; as if they owed no reuerence , feare , nor seruice , to the lord ; or as if they came for to out-face him , and not to pray , and stoope vnto him : ) therefore all m●n are to cut their haire , and not to nourish it as the nazarites did ; because it is against the law of god , and nature : loue-lockes , a●d excessiue long haire beyond the ordinary , graue , and decent length , are both against the lawes of god , and nature , as i haue already prooued ; and will any man then be so vngodly , or vnnaturall , as still to weare and nourish them , and not to cut them off ? let ru●●ians , and professed loue-locke weares , now at last consider this ; that they transgresse the lawes of god , and nature . if then they are , or will bee christians , as they professe themselues to be , let this law of god instruct them : if they are but naturall and carnall men , let then this u law of nature teach them , to cassheere their ruffianly haire , and loue-lockes for the time to come , for feare they fight against thems●lues & nature ; & so incurre the euerlasting penalty , & censure , both of the law of god , & nature , at the last . but it may bee some will here obiect and say ; that the haire , and loue-lockes which they weare , are supposititious , false , and counterfeit , and not their owne : therefore they violate no law of god , nor nature , since the long haire they vse , is but borrowed , and aduenticious , their owne being sh●rt enough : perchance , but little or none at all . to this i answere first ; that the wearing of counterfeite , false , and supposititious haire , is x vtterly vnlawfull , though it bee now so rife and common , both in our masculine , and female sex : first , because wee haue no precept , no record , no warrant , nor example for it in the scriptures , y which are the onely rule wee are to walke by : the idolatrous and effeminate z medes , ( not any saints , nor christians that we can read of , ) were the first that vsed this false , and counterfeite haire : therefore christians may not vse it . secondly , because god hath giuen euery man & woman such haire , as is most naturall , and sutable vnto them , of purpose that they should weare and vse it , and not contemne it , nor be ashamed of it : those th●refore who dislike the quantitie , or qualitie of that haire , which gods wisedome hath assigned to them , and there●ore purchase the hairie excrements of some other person , to adorne and beautifie their heads with all ; must needes incurre gods iudgement ; because they taxe and censure god , and labour to correct , and change his worke : thirdly , because this wearing of false and counterf●ite haire , doeth alway arise ●rom pride and vaine-glory : in that wee desire to a be more beautif●ll , and comly then god hath made vs : or from concupiscence , ●r vncleann●sse , in that we seeke to inescate , and inamour those with this artificiall and acquisite haire , and beautie , which our owne naturall haire , and feature would not mooue : or from a vaine , and sinfull leuitie of minde , wherby we desire to take vp , and follow ●he vaine , abominable , wicked , and worldly guises , fashions , and customes of the times , which christians must , a abominate : or out of a vaine-glorious , and fantastique desire of singularitie , or differencing our selues from others : or out of an intent , or purpose to delude , and cousen others , by perswading them by this hellish wile : that our haire , and so our complexions , constitutions , and conditions , ( which are oft discouered by the haire , ) are not the same they are : or out of a cursed obstinacy , rebellion , and disobedience to god , and to his lawes , or to the counsell , aduice , and admonition of his saints , and ministers , whom wee purpose and intend to crosse , to thwart and grieue , by our rebellious , gracelesse , wanton , and vngodly liues : these i say , or some of these , are the onely true , and proper grounds , and ends , why men or women weare this false , and counterfeite haire ; now these are all vnlawfull , wicked , and abominable : therefore , the very wearing of this ascititious haire , must bee so too : this clemens alexandrinus knew full well : whence hee informes vs ; b that false and counterfeite haire , is vtterly to be reiected , and that it is a very wicked thing , to attire the head , with dead and ascititious haire . for on whom doeth the elder lay his hands ? whom doeth hee blesse ? not the man or woman , who are thus attired ; but anothers haire , and by it , anothers head . if then the man bee the womans head , and christ the mans : how can it but be a wicked fact for a woman to weare false haire , by which shee fals into a double sinne ? for they deceiue their husba●ds by their excessi●e haire ; and they disgrace the lord , as much as in ther● lies , whiles they are whor●shly attired to the deceit of the trueth , and accurse that head , which is truely beautifull ; thus farre clemens . tertullian writing against the pride and vaine attires of women , condemnes their false , and counterfeit● haire among the rest : c moreouer ye annex ( saith he ) i know not what enormities of periwiges , and counterfeit● haire ; sometimes vpon the crowne of the head like an hat ; sometimes behind in the poll : it is a strange thing , that they thus striue against the commandements of the lord. it is written , that no man can adde to his stature : yet you adde vnto your weight , by adding bracelets , and bosses to your neckes : if you are not ashamed of the enormitie , yet be ashamed of the defilement ; lest thou annex to thy christian and holy head , the excrements , or spoile of some strange , perhaps some vncleane and sinfull head , that is destinated vnto hell it selfe : wherefore thrust away this bondage of attire from your fore-heads . you labour to seeme beautifull in vaine ; in vaine doe you send for the most exquisite tire-women : god commands you to bee vailed ; lest any part of your heads should be seene . would to god i wretched man could lift vp my head among you in the day of christs exaltation , to see whether or no you should rise againe , with the same varnish , painting , and head attire , which now you beare ; or whether the angels should take you vp into the cloudes , to meete christ iesus as you are now attired , and set out : if these things be good , and of god now , they would then accompany you , and inioy their places in the resurrection : but nothing can rise againe , but pure flesh and spirit ; therefore thes● things which rise not againe , neither in the flesh , nor spirit , are condemned , because they are not of god. abstaine from damned things , for the present : let god now finde you such , as hee shall finde you then . d saint hierome , and saint chrysostome , taxe all such , for gracelesse , carnall , and worldly persons , who paint their faces , who frounce , and curle their haire , or adorne , attire , and set out their heads with false , and borrowed haire : e saint cyprian , and paulinus , also doe the like ; therefore , by the voyce and verdict of the fathers , concurring with the precedent reason , the wearing of false and counterfeite haire , either in men or women , must needes bee sinfull and vnlawfull : fourthly , it must needes be so , because f it is impos●ible , that hee or shee , should haue a true ; a sound , sincere , and vpright heart , who hath a false , a counterfeite , and deceitfull head : a false , a vaine , or proud head , is alwayes a presage , resemblance , or concomitant of an hollow , vaine , and hautie heart . hence was it ; g that king philip associating a friend of antipaters , with his iudges , perceiuing him afterwards to coloure his haire , and beard , remooued him from his place : affirming , that hee could not beleeue , that such a one would prooue iust , and faithfull , in the determination of causes , who was so perfidious , and treacherous to his owne haire : as a proud head , and an humble heart , or a lasciuious , vaine , and meritricious head , and an honest , modest , chast , and sober heart , doe seldome , or neuer goe together : so h a false , a counterfeite , an artificiall , or aduenticious head , or face , and an honest , vpright , faithfull , tr●e , and gracious heart , doe seldome ( and if i am not much mistaken , ) neuer meete , in one , and the selfe-same person . such as the head is , such is the heart , there being such a mutuall , and reciprocall intercourse betweene the head , and the heart : that a false heart , will quickly vitiate , and corrupt , an honest , naturall , plaine , and modest head ; and a counterfeite , and artificiall head , an vpright , true , and humble heart . since therefore , the wearing of aduenticious haire ; ( which the lasciuious i heathen poet , doeth much condemne in amourous women ; though many who would bee deemed chast , and modest matrons , are not ashamed for to weare it : euen in the very face , and presence of god himselfe , as if they meaned to outbraue him : ) i● alwayes a badge , or embleme , if not a cause , of a false , a vaine , a wanton , proud , deceitfull , and immodest heart ; it cannot but be euill , and vtterly vnlawfull vnto such , who practise , or professe religion . lastly , the k fathers , doe with one consent auerre , the colouring of our owne haire with an artificiall dye , ( which is now in vse among vs , as well as among the l indians , m french , and n others heretofore : ) to bee vtterly vnlawfull , and abominable : because it doeth disapprooue , correct , and change the worke of god : because it is but a meere inuention , worke , and figment of the deuill : because it sauoureth of pride , lasciuio●snesse , effeminacy , vanitie , and selfe-seeking : and doeth as much as in it lies oppose , nay , thwart , and falsifie the very wordes of christ : who informeth vs , o that wee cannot so much as make one haire of our head , white , or bl●cke , with all our fa●s●● and artificiall dyes , which will p quickly fade and lose their luster , because they are but false and counterfeite . now those who weare false haire , or pe●iwigges , q or frizled , and powdred bushes of borrowed excrement , as if they were ashamed of the head , of gods making , and proud of the tire-womans : whether it be to follow the fashion , or out of dislike of their owne naturall haire ; or out of pride , lasciuiousnesse , vanitie of mind , affectionate beautie , or the like : or else out of a d●sire to couer , and conceale their baldnesse , ( for which r synesius , s erasmus , and the t poet ieere , and vtterly condemne them : ) doe offer as great violence , and iniurie to the worke , and wisedome of god , and to this speech of christ , as those that colour , powder , paint , or dye their haire : therefore they must needes offend god in it : and so by consequence , the wearing of false , and coun●erfeite haire , or loue lockes , must needes bee euill . but admit that it were lawfull , either for men or women , to weare this borrowed , false , or apposititious haire , which i can neuer grant : yet for men to weare it of an excessi●e length , must needes bee euill : as men who weare false haire , or periwigs , doe commonly affirme , u and sweare them to be their owne , ( pe●haps , vpon this euasion , that they haue paid well for them : ) and would ha●e all men deeme th●m for their naturall , and natiue haire ; so they ought to weare them of the same proportion , length , and fashion , as if they were their proper haire , w●thout the reseruation of a locke : because the rules for naturall● must regulate , an● square out the length of artificia●l haire . so that a man must neitheir weare a naturall , no● artificiall , borrowed , or aduenticious locke , because it is contrary to the word of god , and law of nature : which is my third , but not my meanest argument , against these loue-lockes . fourthly . that which is an ordinary , and common badge , or embleme of effeminacy , pride , vaine-glory , lasciuiousnesse , inciuilitie , licentiousnesse , and deboistnesse : must needes be odious , vnseemely , and vnlawfull vnto christians . but the wearing● and nourishing of these loue-lockes , is an ordinary , and common badge , or embleme of effeminacy , pride , vaine-glory , lasciuiousnesse , inciuilitie , licentiousnesse , and deboistnesse . therefore it must needes be odious , vnseemely , and vnlawfull vnto christians . the maior is irrefragable , because christians are x to abstaine from the very appearance , and shadowes : much more from the characters , badges , and f●uites of euill . the minor , i shall backe and fortifie : not onely by the authoritie of y saint basil , z clemens romanus , a saint heirom , b saint cyprian , c clemens alexandrinus , d tertullian , and e theophylact : who taxe and censure such as weare long haire , for effeminate , proud , vaine-glorious , lasciuious , vnchast , intemperate , deboist , and riotous persons ; because their very haire● discouer , and proclaime them to be such : but likewise by the testimonie of athenaeus , f who obserueth this as a badge of effeminacy in the sybarites , iapiges , samians , and colophonians , that they wore long haire , and that they suffered their pages , and children to weare lockes , which they tyed vp in golden ribbands : by the suffrage of g seneca the tragedian : who au●rreth ; that none can stile him a valiant man , whose long staring haire is bedewed with spicknar : and by the practise of aristodemus the tyrant : h who when he would effeminate the cumaeans , for feare they should rebell against him : enioyned them to nourish their haire , and to bind it vp in trusses or fi●●ets like women . long haeire then ( much more the nourishing of a frizled , poudred , and fantastique loue-locke ) must needs be an i embleme , and ensigne of effeminacy , lasciuiousnesse , and vaine-glory . and doeth not our owne experience testifie as much ? what wise , what graue , what religious , or iudicious man among vs is there ; but when hee beholds a man that weares a locke , will presently repute , and deeme him , either an eff●minate , lasciuious , or wanton person : or a proud , a singular , humourous , fantastique , or vaine-glorious spirit : or a deboist , a riotous , licentious , and prodiall ruffian ; or a k vaine , a shallow pated , a giddy-headed , or new-fangled nouice : euen from this very ground , because he weares a locke : most that weare these lockes , are notoriously knowne to bee such as these : wherefore men vpon the very first view deeme them such ; because their lockes describe , discipher , and proclaime them to be such . the minor therefore must bee granted , and the conclusion too . fiftly . that which is odious , l scandalous , offensi●e , and of ill report among the best , the holiest , the wisest , grauest , and ciuiler sort of men , m ●●●t needes bee euill , sinfull , and vnlawfull vnto christians : witnesse rom. 12.17 . 1. cor. 10.32 , 33. phil. 2.15 , 16. and chap. 4.8 . which are expre●●e in point . but such is the nourishing , and wearing of loue-locke , as experience testifieth : for the best , the holiest , the wisest , gra●est , and ci●iler sort of men , both young and old : as they condemne it in their practise , in that they weare , and vse no lockes as others doe ; so they reiect , and censure , loue-lockes in their iudgements , as vaine , effeminate , odious , vnciuill , fantastique , lasciuious , vnnaturall , licentious , humourous , and vndecent vanities , which suite not well with ciuill men , much lesse with christians . therefore they must needes be euill , sinfull , and vnlawfull vnto christians . sixtly . that which in its very best acception , is but a meere ridiculous , foolish , childish , and fantastique toy , or vanitie ; must needes bee euill , sinfull , vnlawfull , and vnseemely vnto christians . but the nourishing , and wearing of loue-lockes , in its very best acceptation , is but a meere n ridiculous , foolish , childish , and fantastique toy , or vanitie . therefore it ●ust needes be eui●● , sinfull , v●lawful , and vnseemely vnto christians . the maior is without controule ; because god himselfe enioynes vs : o not to delight in vanitie ; p not to follow after vaine things , which cannot profit , nor doe vs good in our latter end ; q not to lift vp our hearts vnto vanitie , for they which doe so , shall neuer ascend into the hill of the lord. for the trueth of the minor , i appeale not onely to the voyce , and verdict , of all ci●ill , graue , religious , wise , and sober men ; who deeme these loue-lockes , foolish , and fantastique toyes , and vanities ; but likewise to the consciences , and iudgements of q such as weare these loue-lockes , and are most of all deuoted , & inclined to them : who when they are demanded , why they nourish them ; can yeeld no other true , or solid ground , or reason for it , but only this , which is far worse then none at all : that it is only the leuitie , & vanitie of their mindes : or the foolish , and fantastique custome , humour , and fashion of the times , and nothing else , that mooues them to it . so that these loue-lockes , euen in the eyes , and iudgements of such as doe adore them most , are but idle toyes , & foolish vanities : and therefore christians may , nay , must not vse them . seuenthly . that which is a badge , a note , or ensigne , of wilfull , and affected singularitie : a violation of the decent , laudable , and receiued fashion , guise , and custome of our countrey : and a kinde of breach of ciuill societie among men : must needes bee odious , vnseemely , r vnlawfull , and vnwarrantable . but the wearing , and nourishing of loue-lockes , is a badge , a note , or ensigne , of wilfull , and affected singularitie : a violation of the decent , laudable , and receiued fashion , guise , and custome of our countrey : and a kinde of breach of ciuill societie among men. therefore it must needes bee odious , vnseemely , vnlawfull , and vnwarrantable . the maior is warranted , not onely by the grounds of state , and pollicie : which condemne all innouations , and factious singularitie , as well in habits , fashions , manners , and attiers , as in lawes , and gouernment : and deeme the s ancient customes , guises , and f●shions of a countrey , as obseruable , and vn●iolable , as the very fundamentall lawes , and statutes of it : but likewise by the rules of christianitie , and religion : which condemne all a singularitie , strangenesse , and contrarietie , not onely in b manners , but in c aparell , d haire , and e gestures too ; enioyning all christians : though not f to conforme themselues , to the carnall , idl● , si●●full , vaine , lasciuious , proud , and want on fashions of the world , g from which christ iesus hath redeemed them : yet as much as in them lye● , h to liue louingly , and pea●eably with all men ; endeauouring to keepe the vnitie of the spirit in the bond of loue ; i by confining themselues to the laudable , ancient , decent , comely , and receiued fashions , and custome of the state , and countrey where they liue ; as farre f●orth , as they are consonant , and not repugnant to the law of god , or nature . the minor is most cleare and euident , by its owne light : for is not this a badge , a note , or ensigne of wilfull , factious , and affected ingularitie , ( and so of pride , and selfe-conceit , k which are the nurse , and mother of it : ) for some few particular , or priuate guiddy , braine-sicke , humourous , vaine-glorious , and fantastique spirits , to introduce a new-fangled guise and fashion , of nourishing and wearing loue-lockes , without any publike warrant , or allowance ; contrary to the manner , custome , vse , and tonsure of our owne , or other ciuill , graue , religious , wise , and p●udent na●ions : that so they may d●ff●rence , distinguish , and diuide themselues from others of the common ranke and cut , * as if they were ashamed of their natiue countrey : or as if l they were descended from some other nation , or goue●n●d by some other customes , lawes , or constitutions , then others of their countrey-men , fellowes , kinred , neighbours , and companions are ? certainely , if this bee not affected , grosse , and wilfull singularitie , there is no such thing as singularitie , or breach of ciuill societie in the world. this martiall , and tertullian knew : whence , they condemne such for singular , and fantastique persons , who varied from the cut and tonsure of their countrey , as their authorities in the margent testifie : m it was noted as a point of shamelesnesse , and singularitie in nero , though an emperour ; that hee oftentimes wore his haire combed backeward into his poll , in an affected , and ouer curious manner , after the greeke fashion : if this were effeminacy , and singularitie in a roman emperour , much more are loue-lockes , in our french-english subiects . i haue read of some n humourous , and singular persons in france , who came at last to be stiled secta rasorum , or the sect of shauelings : because they shaued off one side of their beardes ; o as hanun shaued off one halfe of the beardes of dauids messengers in contempt , and scorne : ) that so they might be knowne , and differenced from other men : and may not our loue-locke weares , p who pole one side of their heads , and let the other grow long ● of purpose to discriminate themselues from others ; bee stiled a sect , and faction as well as they ? q the maxyes , are taxed , and noted by historians , as a singular , fantastique , and auerse kinde of people : for polling the left side of their heads onely , and letting the right side grow long , and bushie , contrary to the fashion of all other nations : and may not our fickle , and vnconstant englishmen , who pole the right side of their heads , and l●t the left grow out into ruffianly , and ●ffeminate loue-lockes , contrary to the guise , and fashion of their countrey , incurre the selfe-same censure ? vndoubtedly they may . if a man should seriously propound this question , to any of our loue-locke ruffians : what are the proper , true , and genuine grounds , or motiues , that induce and mooue them for to weare these lockes , contrary to the practise , and custome of their countrey , and of the ciuiler , grauer , and more religious sort of men ? their hearts , and consciences , could giue no other answere , but onely this : that pride , and singul●ritie , are the onely grounds , and causes of it : r the reason why they loathe that natur●ll plaine and common cut , which euery man obserues , and chuse this new one of th●ir owne ; is onely this : because they would bee singular , and somewhat different from the v●lger crue : or because they would imitate some frenchefied , or outlandish mounseir , who hath nothing else to make him famous , ( i should say infamous , ) but an effeminate , ruffianly , vgly , and d●formed locke . and is not this a sure badge , and character , of singularitie , and auersnesse : is it not a kinde of breach , of ciuill societie ; and a violation of the guise , the fashion , and laud●ble , dec●n● , and app●ooued custome of our countrey , s from which we ought not for to vary , without some grand , or weighty cause : ) to contemne the ciuill cut , and ancient tonsure of our countrey , as if wee were ashamed of , or dis●ontented with it ; and to follow this new-fangled , t horred , strange , mishapen , womanish , and outlandish guise , and fashion , which doeth in a manner seperate , and diuide vs from the communitie and body of our proper nation , as if wee had no harmonie , nor communion with it ; or were no limbes , nor members of it ? vndoubtedly it is . wherefore , wee may iustly say of all our impudent , ruffianly , and shameles●e loue-locke fosterers , ( who are odious , and blame-worthy , euen in this respect , u that they suite not with that whole , of which they doe professe themselues a part , ) as saint paul did of the iewes in a different case : x that they please not god , and are contrary to all men : their very lockes are badges of humourous , y licentious , pernicious , and wilfull singularitie : they are breaches of ciuill societie , and infringments of the tonsure , guise , and fashions , of our countrey : therefore they must needes bee euill , sinfull , and vnlawfull vanities , which we should all renounce . eghtly . that which serues for no necessary , laudable , profitable , nor decent vse at all : that which brings in no glory at all to god , nor good , or profit vnto men in any kinde : must needes be euill , vaine , and vtterly vnlawfull vnto christians ; the end and scope of all whose actions , should bee the praise and glory of god , and their owne , or others good . 1. cor. 11.30 , 31 , 32. 1. pet. 4.11 . but the nourishing , or wearing of loue-lockes , doeth serue z for no n●ce●sary , laudable , profitable , nor decent vse at all , that can bee thought of . it brings no glory at all to god , nor no good to those that weare them : they are mee●e superfluous , vnusefull , and vnnecessary vanities in their very best acception : there is no good , no vse , nor profit in them , that euer i could heare of . therefore it must needes be euill , vaine , and vtterly vnlawfull vnto christians . ninthly . that which is an ordinary occasion , or cause of sinne , and euill , both to the wearers , and spectators , must needes be odious , sinfull , and vnlawfull : witnesse matth. 6●13 . 1. thes. 5.22 . which are full in point . but loue-lockes are an ordinary occasion , or cause of sinne , and euill , both to the wearers , and spectators , of them . therefore they must needes be odious , sinfull , and vnlawfull things . the maior needes no confirmation : the minor , i shall prooue in two particulars . first , that loue-lockes are an occasion , or ordinary cause of sinne , and euill , to the wearers , and that in these respects . first , in that they cause them to exalt themselues , and to triumph , and glory in them , as if they were a dignitie , honour , or aduancement to them : as if they did enhance their valour , worth , and bea●tie , and make them better then themselues , or others , in their owne retired thoughts : whence , they oft times cause their hearts to swell with secret pride , in so much , that they doe priuily disdaine , neglect , and vnderualue all such persons who either want them , or condemne them . secondly , in that they oft ti●es cause a prodigall , vaine , and great expence , sufficient to relieue the wants , and miseries of many poore distressed christians , who starue for want of succour and re●iefe . much is the cost , and great the disbursements , which many lauish out vpon their haire , and loue-lockes . so that we c●nnot say as u charillus did ; that haire is the cheapest , and least costly ornament of all other● , which made the lacedemonians for to nourish it , since it is now so costly , and expensiue vnto diuers : how many hundreds are there now among v● , whose heads are almost as chargeable , and expensiue to them , as their backes , or bellies ? whose barbars stipend doeth exceede their ministers ? who bestow more cost vpon their haire , & loue-lockes , then their soules ? who spend more weekely , quarterly , or monethly on their hairie excrements , then they bestow ann●ally , on christs poore members ? how many poore christians would those stipends , and expenses nourish , which many lauish out so largely on their lockes , and haire ; that all their charitie , and bountie , turnes to excrement ; being so smothered , hid , or fast intangled in their costly haire , and frizled loue-lockes , that none but such as marshall , and set out their lockes , can finde them out ? this prodigall expence therefore , which these lockes , and long haire cause , doeth prooue them to be a meanes of sinne , and euill to those who weare , and nourish them . thirdly , they are such , in that they cause a great mispence , and losse of rich and precious time. many are those peerelesse , precious , rich , and mo●ning howers , which diuers spend from day , to day , in ordring , dressing , combing , poudring , platting , ( nay , curling , and crisping ) of their haire , and loue-lockes ; x which a whole genera●● councell : which y scriptures , z fathers , a moderne christians , yea , b pagans haue condemned ; as a badge , and cleare prognosticke of a meriticious , proud , vaine-glorious , false , and sinfull heart : as an allectiue● baite , and prologue , or ba●d , and pander to vncleannesse : and as an effeminate , vnnaturall , vaine , lasciuious , fantastioue , proud , vnchristian , heathenish , and gracelesse practise . much is the time , that many spend betweene the combe and the glasse , in viewing , ordering , platting , frouncing , poudring● and curling of these goodly eare-iewels , or else in dallying , and playing with them . many there are , ( i may be bold to speake it , ) who spend more time , more thoughts , and paines vpon their haire , and loue-lockes , weeke , by weeke , then vpon god himselfe , their soules , or christian dueties : as if they were borne for no other purpose , but to manure , and adore their excrements , whiles their soules lies rotting & vtterly neglected , in the very sorded ragges , and dregges of sin : so that they are an occasion of much ill vnto them , euen in this respect . fourthly , they are so ; in that they commonly incroach so farre vpon their disordred affections , that they ouer-affect , and dote so much vpon them at the last ; as not to part with them vpon any tearmes ; but to bid battell , and defiance vnto all , who shall dislike , or speake against them , or offer any violence , or abuse vnto them : whence it some times comes to passe , that these vnlouely iewels , are made the ground & cause , of many fatall , tragicall , and bloody duels , quarrels , and euents , as some late experiments can abundantly testifie . may i not truely say of many , that they are so inamored , and besotted with their lockes , that they would hazard , and ingage their liues in their quarrell , and defence ? that like c the chinians , or indian iaponites , they deeme it an insufferable contumely , and capitall offence , for any to touch them , or disorder them , much more to speake against them , or to cut them off , which is almost as much as present death ; and that they would rather part with their liues , then lockes ? it is d storied of one clotilde , a queene of france , that she chose rather to haue the heads of young sonnes cut off , then to suffer them to be pold , or shauen , which would haue beene an indignitie , and dishonour to them : and are there not many now among vs , so farre inamored with their effeminate , and vnseemely loue-lockes , that they would rather lose their heads , then them ? vndoubtedly there are : so farre doe vanities infatuate , and poss●sse mens hearts , when once they suffer their affections to runne out vpon them . fiftly , they are so to them , in that they are the cause of much effemin●cy , dalliance , wantonnesse , lasciuiousnesse , and vncleannesse in them : whence , saint heirom doeth e oft times admonish women , to auoid , and quite d●cline , comatos , calamistratosque iuuenes , such youngsters as wore either long , or frizled haire : virosque qu●bus feminei contra apostolum crines : and men of long , and womanish haire , contrary to the apostles prescript : as being lustfull , and lasciuious persons : hence was it , that f painters , and g poets , when as they would delineate , portraiture , discipher , or set out an vnchast , lasciuious , amorous , or incontinent person of the masculine sex , did alwayes paint , describe , and set him out with long , effeminate , womanish amorous , curled , or embroidered haire : to signifie , that h long● or amorous haire , either in men or women , is oft times an incendiary , a prouocation , occasion , or cause of lust , effeminacy , lasci●iousnesse , and vncleannesse in them : whence , your curtezans & amorous pictures , ( which the i scriptures , and k two councels doe vtterly condemne , though they are now so much in vse among vs , ) are alwayes por●raitured with l hai●e hanging loose about their eares , of purpose to prouoke , and stirre vp lust. long haire , and loue-lockes then ( as likewise frizled poudred , and ouer-curious haire , ) being oft times an incendiary , and cause of lust , lasciuiousnesse , wantonnesse , effeminacy , and vncleannesse , both in the m owners and spectators of them , must needes be euill , and vnlawfull , euen in this respect . sixtly , they cannot but bee so ; in that they giue offence , distast , and scandall vnto others , to whom they are a griefe , and eye-sore : now this n giuing of iust offence , and scandall vnto others , is a sinne : therefore these loue-lockes , are an ordinary occasion of sinne , or cause of euill , euen to those that weare them . secondly , they are such to the spectators , & beholders of them ; and that in these respects . first , in giuing an ill example to those of the more effe●inate , fantastique , singular , licentious , and vaine-glorious ranke ; who are o oft times induced by their ill president , and example , p to imitate , and second them in this effeminate , lasciuious , fantastique , singular , licentious , ru●●ianly , vnnaturall , and vaine glorious guise . hence it is , that most men haue no other apologie , plea , nor iustification for the nourishing , and wearing of their lockes , but onely this : that it is q now the vse , and practise of the times : or that such , and such men weare them ; and we are but their ecchos , shadowes , apes , or counterp●nes ; and trace but their footsteps : if they would but abandon them , then wee would too , who desire to conforme our selues to ●heir cut , and fashion : secondly , they are such , in that they animate , and confirme others , ( especially , those of the female sex , ) in their lasciuious , eff●minate , singular , antique , vnchristian , and vaine-glorious guises , fashions , and attires : when r wo●en shall see men so effeminate , singular , humourous , and fantastiquè , 〈◊〉 to crisp , to nourish , pouder , and adorne their haire , or nourish loue-lockes : they presently conclude ; that they ●ay take more libertie , and freedo●e to themselues , in these , and such-like antique , or apish practises , fashions , guises , and attires , then men may doe : whence , they turne themselues into more shapes , and form●s , then s proteus did : into more varietie , and change of coloures , dressings , and attires , * then the polipus hath skinnes , or colours : and into so many monsters , and wonderments of the world , being constant in nothing , but inconstant , vaine , lasciuious , gracelesse , worish , and vngo●ly , trappings , c●ltures , fashions , and attires : t which all gracious , modest , graue , religious , chast , and godly christians should abhorre , as the liueries of satan , and badges of the world . thirdly , they are such to others ; in that they administer occasion to them , to taxe , and censure such as weare , and nourish them , for proud , effeminate , fantastique , singular , humourous , vaine-glorious , licentious , disolute , and lasciuious persons : because the most that weare them are such ; and so to haue perhaps , an vncharitable opinion of them , and to passe an hard , a ●ash , and heady censure on them , euen u against the rules of charitie , and christianitie : which enioyne vs to hope , and iudge the best of all men , v●lesse their liues extort the contrary . fourthly , they are such to others , in that they x offend , and grieue , yea , and oft distemper the soules , of many deuout , religious , gracious , graue , and ciuill christians , yea , and of many sober , ciuill , graue , and moderate carnall men : who vtterly condemne , and disapprooue them in their iudg●ments , as well as in their practise . fiftly , they are such to others , in that they bring a scandall , and imputation , not onely on religion it selfe , which suites not with such idle , and fantastique vanities , or lasciuious guises : but euen vpon our y whole nation : which is oft times taxed of lasciuiousnesse , effeminacy , leuitie , vanitie , inconstancy , guiddinesse , licentiousnesse , deboistn●sse , and the like , by reason of the vanitie , ficklenesse , effeminacy , wantonn●sse , and licentio●snesse of some f●w . since therefore loue-lockes are an z occasion , and cause of euill , both to the owners , and spectators of them in all these respects , they cannot but be odious , euill , vnseemely , and vnlawfull vnto christians . lastly . that whose maine , whose chiefe , and vtmost end is euill , sinfull , vaine , and odious : must needes bee euill , odious , vnseemely , and vtterly vnlawfull vn●o christians . but the maine , the chiefe , and vtmost end of nourishing , and wearing loue-lockes , is euill , sinfull , vaine , and odious . therefore it must needes bee euill , odious , vnseemely , and vtterly vnlawfull vnto christians . the maior being cleere , and euident by its owne ligh● , becau●e , euery naturall , a morrall , or spirituall action is denominated from its end , or obiect : i shall endeauour to euidence , and make good the minor , by ex●mining , and scaning all those seuerall , genuine , true , and proper ends , for which men weare , or nourish loue-lockes ; which are one of these : the fi●st end and ground , for which men weare and nourish them , is either an b imitation of , or a conformitie to the vaine , the wanton , immodest , and lasciuious , guises , and fashions of the times ; or of some licenti●u● , ruffianly , lasciuious , fantastique , humourous , effeminate , proud , vnconstant , vaine●glorious , or outl●ndi●h persons , whose fashions , and tonsure wee admire . now this very end must needes bee euill ; since god himselfe commands vs , c not to conforme our selues to the guise , and fashion of the world , according to the former lusts in our ignorance : d not to subiect our selues to the rudiments , lusts , and ordinances of carnall , or worldly men : e not to walke as the gentiles doe , in the vanitie of our mindes , according to the course , and fashion of the world : f not to liue the rest of our time to the lusts of men , but to the will of god : g not to be the seruants , apes , or followers men : h but to bee the followers , and imitators of god , and christ , as deere children : i who haue redeemed vs from off the earth , and from among the children of men : yea , k and from our vaine conuersation , receiued by tradition from our fathers : ( much more from those vpstart , and new-found vanities , to which wee are now embondaged : ) to this onely end and purpose : l that we should walke as christ walked , liue as hee liued : liuing no longer to our selues , or to our owne deceitfull , vaine , and sinfull lusts , and pleasures , but vnto christ alone : m christ iesus is our onely patterne , and example , and by him wee are to regulate , and square our lines● and actions . now christ him●●lfe , ( or any of his : ) did neuer teach vs for to nourish loue-lockes : they neuer left vs , either patterne , prec●pt , wa●rant , or ex●●ple , of these lasciuiou● , ●nd fantastique vanities : they are but moderne , and new-inu●nted toyes , and vanities , with which the church , and saints of god , in former ages were not at all acquainted . why then shall wee who dare professe our selues to bee the s●ruants , followers , children , and sonnes of christ , & of his church : addict our selues to these vaine , lasciuious , licentious , effeminate , and vnchristian guises of the world ? what haue christians to doe , or intermedle , with the fantastique , immodest , n vnseemely , and vngodly fashions , pompes , o or coultures of the world , which they haue vtterly renounced in their baptisme ? what warrant , or example , haue they in the scripture , to adore , admire , or take vp , these ruffianly , vaine , and foolish trappings , lockes , and guises , which few , but the very scumme of men appla●d , and magnifie ? alas , whose steps , what patternes , doe we follow in these new-fangled vanities ? doe we imitate , and follow christ : or such p pious , and religious ancestors , which walke , as iesus walked ? are they religious , humble , chast , discreet , or holy men , who set and bend themselues to serue the lord , in sinceritie , and trueth of heart ? if so , then shew mee when , and wh●re christ iesus , or any such as these , did euer nourish , or approo●e of loue-lockes , and then you may safely weare them . but if the persons wee imitate , are onely idle , vaine , effeminate , lasciuious , deboist , vaine-glorious , proud , fantastique , singular , ruffianly , or vngodly wretches , who haue no power , nor trueth of grace within them : who make their will , and fancie , the onely rule by which they walke : ( as i feare me , they will prooue all such at last . ) if they are such a● make no care , nor conscience , of following christ , or such are not likely to beare vs company in heauen : let vs vtterly renounce their guise , and fashion , and withdraw our feete from all their wayes : because the ●cchoing , and q imitation of such ( which is the principall , and primary end of wearing loue-lockes , ) i● meerely sinfull , vnlawfull , and vnsee●●ly , vnto christians . the second end , or ground , why many weare , and nourish loue-lockes , is a proud , a singular , fantastique , and vaine-glorious humour : or a desire , that others should take notice of them , for ruffians , rorers , fantastiques , humourists , fashion-mongers , or for effeminate , lasciuious , voluptuous , singular , or vaine-glorious persons , or men of vitious , riotous , and licentious liues . many there are , who nourish them of purpose , to proclaime , and blaze abroad their vanitie , rudnesse , and deboistn●sse , to the world : that so q they may be admired among r the light and vulger sort , or censured by those of the more religious , wise , and grauer ranke , as dissolute , ruffianly , lic●ntious , rude , vaine-glorious , and fantastique persons , since they haue nothing else to make them noted , or knowne to the world. now this very end , ( which many of our loue-locke owners doe intend , ) must needes be odious , and abominable : because it is s a glorying , and triumphing in those sinnes , and vices , which t should bee their sorrow , griefe , and shaeme : because it is a publishing , and proclaiming of their sinne , with impudence , and shamefulnesse , as sodom did : which is the very highest pitch , and straine of all iniquitie ; u and will bring certaine ruine , and damnation to them at the last . the third cause , or end , why many weare , or nourish loue-lockes , is an ouer greedy desire of satisfying the leuitie , vanitie , and ficklenesse , of their various , and vnstable lusts and mindes , which hurry , and post them on to euery new-fangled , fantastique , or vaine-glorious guise . now this being the ground , the cause , and end , why must men nourish loue lockes , must needes bee euill , * bruitish , and vnseemely , because it sauours of lawlesse , and vnruly wilfulnesse ; which pampers the vaine , and sinfull humours , lusts , and dispositions of our carnall hearts , which should bee x mortified , curbed , and restrained . the fourth end , or ground , for which men foster loue-locke● is the commemoration of some mistresse , whore , or sweet-heart , ( as they stile them , ) as being a character , or sure testi●ony , of their deuoted seruice , and true affection to them : whence they were denominated , and stiled , loue-lockes ; because th●y are but emblemes , and significations of mens loue , to such female , amorous , and lasciuious creatures , for w●ose sakes they did reserue , and cherish them at the first : now this being th● originall , chief● , and pro●er , end , of wearing loue-lockes ; it mak●s them odi●us , sinfull , and abominable ; because this ●nd , and ground is such : for y who will not censure and condemne all such , for vaine , effeminate , lasciuious , amorous , vnchast , or sensuall persons ; who dare to wear● , and nourish loue-lockes , against the lawes of god , and nature : and the mod●st , dece●t , graue , and ciuill ●onsure , cut , and custome of their countrey ; of p●rpose for to please , or humour , a vaine , fantastique , light , or worish mistresse , dame , or sweete-heart ? or to bequeath them at the last to some impudent , shamelesse , or vaine-glorious harlot , ( the z onely gulfe to swallow , and deuoure soules without redemption : ) to weare them like some goodly , rich , or pretious iewels in their eares , as an open herauld , badge , or testimonie , to proclaime those r●ciprocall , amourous , vnchast , and lustfull affections , which they bea●e one to ano●her , to their disgrace , and sham● ? d●eth this beseeme a christian , or a child● of god ? are these things tolerable in carnall , graue , or ciuill ; much more in honest , chast , or gracious p●rsons , a whose very culture , haire , and tonsure , should ma●ifest , and proclaime their chastitie vnto the v●ew of others ? were there euer s●ch patter●es , o● pr●●id●nts as these , to be found in any age , in chast , or mo●est men ? ●n any of gods saints , or childr●n ? or in the church of god ? certainely , i neuer heard , nor read as yet of any such , and i dare lay , no man else . wherefore , let those who nourish loue-lockes for this end , ( as many doe , ) and yet dare assume the name , or face of christians to themselues , euen blush , and hide their ●eads for s●ame , nay● vexe , affl●ct , and grieue their hearts , an● soules , at the very remembrance , and thoughts of this , and all those other vaine , lasciuious , odious , scandal●us , si●full , and vnchristian ends , for which they weare , and cherish loue-lockes ; which conuince the very vse , and wearing of them to be euill . if any now obiect ( as many doe ) in the defence , and iustification of these vnlouely , vaine , and foolish haire● iewels . that they are an c ornament , honour● beautie , grace , and credit to them , and hence onely is it , that they nourish them , without any other by respect . i answere , that they are so farre from being any ornament , beautie , grace , or credit to such as owne them , that they are the very brands , and badges of their infamie , and shame : and that by the vnerring verdict , both of god and nature , who expressely informe vs : d that if a man haue long haire , it is so farre from being a grace , or ornament , that it is a shame vnto him : e with which the fathers , and f others doe concurre . who dares then bee so impudently bold , or shamelessely wicked , as to estimate , or repute that for an ornament , grace , or glory : which god and nature , together with the fathers , and all godly , graue , and holy men , repute , and stile a shame ? loue-lockes , and long haire , beyond the sober ciuill , moderate , and decent length , of the more religious , graue , and sober sort of men , are a very infamie , and shame to men ; if fathers , christians , god , or nature , may bee credited : therefore , they are not , they cannot , bee an ornament , beautie , grace , or credit to them ; at least in the eyes of god , and holy men , ( to whom they should endeauoure to approue themselues : what euer they , or other vaine , or gracelesse persons doe pretend . but if men should slight this graue , & weighty testimonie , both of fathers , god , and nature , as a meere vntrueth . i would demand this question of any ruffian , or vaine-glorious gallant , who vaunts , and triumphes , in the length , and largenesse of his locke , and thinkes himselfe much honoured , beautified , and adorned by it : whether that which euery page , or foote-boy , e●ery groome , or coach-driuer , euery loytering rog●e , or cheating rooke : euery r●gged , and raggamuffin souldier : euery nasty , or strange-sented fre●ch-man : euery runnagado , light-footed , or false-handed irish-man : or euery sorded , base , deboi●t , and rascall person weares : that which euery scullian , peasant , cobler , tinker : nay , euery rogue , and begger , which post from goale , to goale , or dore , to dore : that which euery man , or woman in the world , may haue as well as hee : can bee any extraordinary honour , credit , ornament , or beautie to him ? certainely , that which euer ordinary , base , and infamous varlet weares : that g which auery man or woman , is capable of , as well as any man ; can bee no ornament , beautie , grace , or credit vnto any . hence was it , h that clodion the hairy , king of france , desiring to be respected , honoured● and renouned for his long haire ; inacted a law : that none but kings , and their children , with the princes of the blood , should weare long haire , in token of command : which law was long obserued in france : else , his long haire had beene no speciall ornament , nor grace vnto him , if euery one might haue worne it . now there is not the basest peasant , rogue , or varlet in the world , but may weare as long , as great , as faire , and rich a lou●-locke , as the greatest gallant , or the proudest ruffian : yea , wee see that foote-boyes , lacquies , coach-men , seruing-men , ( yea , rogues that ride to tiburne , and the very ●roth , and sc●mme of men , ) haue taken vp this roguish guise , and fashion , and haue it most in vse , and admiration ; and can these lockes then be any ornament , grace , or credit , vnto men of place , of birth , and worth ; since such vile , base , and infamous persons weare , and take them vp in vse ? and since there is none so meane , so base , or poore , but may as well , and freely nourish , and reserue a loue-locke , as the very best , and proudest gallant ? certainely , if loue-lockes , and long haire , were such rich , and pretious ornaments , or beautifull , iewels , as our sect of loue-locke wearers deeme them : then euery woman in the world , ( vnlesse it bee such audacious , impudent , shamelesse , and mannish viragoes , who a clip , and cut their haire , against the lawes of god , and nature : ) then all those barbarians , and heathen nations , who nourish all their haire , and neuer cut it till their deaths : yea , euery b long-tailed horse , the haire of whose mane , and taile , are of a far longer and larger sise , then the greatest ruffians loue-locke : ) should be farre more honourable , generous and comely , then the most ouer-growne , hairie , or deboi●test ruffian , who is most proud and hautie of his loue-locke ; because they transcend him in the length of haire . since therefore loue-lockes , and long haire , are common vnto beasts , as well as men , since euery man , or woman may weare them if they please , as well as any : and since they are so ri●e and frequent among the baser , looser , and deboister sort of men : i may infallibly conclude ; that they adde no ornament , beautie , credit , grace , or luster vnto any , but infamie , deformitie , shame , and disrespect , especially among the better , grauer , and religious ranke of christians : which should cause all men of worth and credit , for euer to discard them . secondly , if men will weare their haire for ornament , and comelinesse sake , let them nourish it of a moderate , ordinary , ciuill , graue , and decent length , which is the most c beautifull , and co●●ly weare of all others . it d was a meere mistake , and error in lycurgus , who e taught the lacede●onian young m●n to nourish their haire at the full length , because if they were beautifull , it would make th●m more amiable and comely : if deformed , more terrible to their enemies : for that ce●tainely , must be ●ost beautifull , and co●ely , that is most sui●able to nature , to the condition of our sex , the custo●e of our countrey : and which d●eth most adorne , commend , and beautifie vs in the eyes of god , and of the bes● , th● wisest , and greatest part of men : now short haire , or haire of a moderate , ordinary , graue , and decent length , is most suitable , and proportionable to nature , to the condition of our sex , and custome of our countrey : ( to all which long haire is contrary and aue●se , ) and it doeth most adorne , commend , and beautifie vs in the sight of god , and of the best , the wisest , the grauest , and greatest part of men , who approoue it as the best and comeliest weare , both in their iudgements , and their practise ; when as they f condemne long haire , and loue-lockes , both in their iudgements , and their practise too , as vnnaturall , womannish , hatefull , and vndec●nt vanities ; which more deforme men , then adorne them : g as things which eneruate , and exh●ust their strength● and spirits : and make them not more ter●ible , but more contemptible to their enemie● : who oft times take aduantage by their haire to foile them , and to cut their throates , h as histories doe relate ; whence , the abantes , the macedonians , and others whose haire had beene an occasion of their ouerthrow in warre ; were forced to pole , and shaue their heads before , least their enemies should take aduantage , or holdfast by their haire , and so put them to the worst , as they had done in former times . loue-lockes then , or excessiue long haire , are neither a grace , nor ornament to the beautifull , but rather a deformitie , disgrace , and shame : they make men not more terrible , but more contemptible to their enemies , who will slight , and scorne them as effeminate , sloathfull , and vnmanly persons , and take aduantage by them : contrary , to that receiued maxime of lycurgus : ( which pag●ns may , though christians ought not to admire , because they haue surer rule and patterne for to walke by : ) so that this first pretence is meerely vaine . if any obi●ct in the second place ; that they nourish , ( yea , frizle , curle , colour , crispe , adorne , and frounce ) their haire , and loue-lockes of purpose to augment , or to set out their beautie : that so they may appeare more amiable , and comely , both in their owne , and others eyes : which end they hope is laudable , good , and iustifiable . i answere first ; that this pretence is no wayes warrantable : for if wee i must not doe euill in any kinde , that so good may come of it : much lesse , may wee curle , die or ouer-curiously decke our haire , or loue-lockes , of purpose to improoue , illustrate , or set out our beautie ; which in its very best acceptation , k is but a brittle , momentany , fading , and inferior good . wee all know , that the acquiring , intending , and enhancing of comlinesse , and externall beautie , is made the common ingredient ; nay , the dayly apologie , patronage , plea , and iustification of many enormious , and sinfull practises . whence is it , that diuers iustifie , and approone the vnnaturall● execrable , mereticious , and infernall varnishing of their faces : together with their immodest , strange , lasciuious , vnchristian , and antique habits , fashions , and attires , l which god , which fathers , which moderne diuines , and christian authors ; nay , infidels , and pagans haue sentenced , and doomed to the pit of hell ? is it not from this conclusion ; that they eleuate , and enhaunce their beautie , and make them more louely in their owne , and others eyes ? whence is it , that our immodest , impudent , and m mannish viragoes , or audacious men-women , doe vnnaturally clip , and cut their haire ; wearing their lockes , and fore-tops ( as they stile them , ) in an odious , and shamelesse manner , as if n they were really transformed , and transubstantiated into males , by a stupendious metamorphosis : is it not f●om this apologie , plea , and iustification , that they doe it onely for ornament , and beautie sake ? now bec●use i am fallen vpon this vile , and odious practise of our women , which is now so much in vse : i will giue you an historicall list of sundry women in former times , who haue polled their heads , and cut their haire vpon sundry grounds and reasons : but none of them out of pride , or fashion-following as our viragoes doe . some there were , who did cut their haire by reason of some religious , idolatrous , or superstitious order , or profession , wh●ch they had taken vpon them . witnesse , the o vestall virgines among the romans ; who vpon their initiation into that superstitious , and retired order , did shaue their heads , and hanged the haire shorne off as an holy thing , vpon a lote-tree neere vnto the altar of the goddesse lucina ; from whence it was called , lotus capillata , or the hairy lote-tree : witnesse , p a monastery of religio●s virgines in mexico , who had their haire cut : witnesse , q monicha the daughter of sanctius a iapanite ; who being conuerted to the faith of christ , did cut her haire : which among the iapanites , is a badge of a retired , and religious life , free from all wordly affaires : and witnesse , the r ancient nunnes in egypt , who vpon their entrance into their holy orders , did vse to cut their haire : this custome it seemes became some-what ordin●ry among religious persons : and therefore the s councell of gangra in the yeere of our lord , 324. canon 17. to preuent this irreligious , vnnaturall , and vngodly practise , inacted : that if any woman should cut her haire , vnder a supposed pretence of pietie , and religion , which god had giuen her for a naturall vaile , and for a remembrance of her subiection , that shee should bee accursed , as an infringer of the precept of subiection : other women haue cut their haire in case of necessitie , for the defence , and safegard of their countrey : t in the last carthaginian warres , the carthaginian women in case of necessitie for want of other matter , did cut their haire , ( their femenine glory , ) to make ropes , and cordes for their ships , and engins : the u roman matrons , when as rome was sacked by the gaules , and the capitoll like to bee surprised , did the like , vpon the like necessitie : whence the romans erected a temple afterwards to bald venus . when x aquilea was hardly besieged by maximinus , their women for want of other materialls , did cut their haire to make bow-strings : so did the y bizantian women likewise , when as their citie was beseiged by seuerus : for which act of theirs , they are all renowned to posteritie ; it being in case of absolute necessitie for the needfull defence both of their libertie , liues , and countrey . other women haue there beene , who haue cut their haire from the practise , vse , and custome of their countrey : thus did the z seres , a tapyri , and irish-women vse to clip their haire , when as their men did cherish it : among the b arimphaeans , both men and women were polled : c in the region of quicuri , the women did vsually defalke , and clip their haire : the d brasilian women , when as their husbands went any long iourney , did vse to cut their haire : e when any woman was to bee married among the ancient lacedemonians , their custome was , to cut her haire close to the skinne : in f bilbaum there is this custome ; that the women poll themselues vntill they are married , and then they let their haire grow out at length : in g trezaene , the girles before their marriage did cut their haire , and dedicated it to hyppolit●s : h among the ancient russians , after any marriage was celebrated , the bride being ready to bee brought to her bed , had her haire cut of , whiles she was dauncing : i the cheriberensean women , when they are to bee married , are polled before vnto the eye-browes , but remaine bushie behinde . all these recited women haue thus vnnaturally cut their haire , fro● the very practise , vse , and custome of their countrey : but what saith saint ambrose in the like case : k maior est natura quam patria : the law of nature l which prohibets women for to cut their haire , ) is stronger then the custome of any cou●trey , which allowes them for to cut it : so that this custome cannot excuse , nor iusti●ie those who vse , and pr●ctise it . other women there are , who haue cut their haire of purpose to consecrate it to some deuill-god , or goddesse : m in sicyonia all the women did shaue off their haire , in honour of the goddesse of health ; and then consecrate it vnto her for a sacrifice . n the vestall virgines , did vsually cut their haire to consecrate it to the goddesse lucina : in o trezaene , the girls did cut their haire to consecrate it to hyppolitus : a fit sacrifice for these heathen idoles . others there are , who haue vsually cut their haire , in token of griefe , and sorrow , at the death and obsequies of their husbands , friends , children . ●rinces , and the like . the * graecian women , when as their husbands , or neare friends died , did vse to cut their haire , in token of griefe , and sorrow for their deaths , casting it into the fire ; wherein their husbands , and friends were burned , or else hanging it ouer their graues , and tombes . p thus did theoph●no shaue her selfe , vpon the death of stauratius her husband : q if an israelite , or iew had taken any captiue woman , that was beautifull , which he desired to take vnto him for his wife ; he was thon to bring her home into his house : and there she must shaue her head , and pare her nailes , and there remaine a full moneth , to bewaile her father , and her mother . r the rom●n , german , milesian , aethiopian , and macedonian women , when as their sonnes , their brothers , husbands , or great men died , did vse to cut their haire in token of griefe , and sorrow . when s germanicus died , certaine barbarous kings did so lament his death , that they polled their wiues in testimony of their heauinesse and sorrow for him . t when the prince of chubdan dieth , his wiues in blacke with sh●uen ●ea●s continually m●urne● u the ●ersians when as any great man died , did v●e to shaue their wi●●s , to expresse their griefe and mourning : x am●ng the canarij , when as the husband dieth , his wi●e cutteth off her haire . the y scythians , and z milesians receiuing a great , and publike ouerthrow , did shaue the heads of euery per●on throughout their countrey and nation● , in token of their sorrow . a in malaber , when as the king dieth and is buried , they all shaue their heads : b and so in fl●rida , when as the king dieth , both men and women cut off halfe their haire , to expresse and testifie their griefe , and mourning . an vnnaturall , impudent , and shamelesse griefe , and sorrow , that is testified by such vnnaturall , mannish , and shamefull expressions . other women are there , who haue had their haire shorne off by way of punishment , an● co●rection , for some notorious crime . the c ancient germans , when as they tooke their wiues in adultery , did vse to cut off their haire first , then did they strip them naked , and whip them through the village where they liued , and so put them away . d mary the wife of constantine , the sonne of irene ; the wife of constantine , the sonne of leo ; the wife of argyrus , and the sister of zoe the empresse were thus p●lled , and then diuorced , and punished for their incontin●ncy , and such like offences : e in bengala , and so likewise among the indian bramanes , if women refused to bee burned with their husbands , they had their heads p●lled , and their haire cut off , as a seuere , and infamous punishment ; and they were euer after reputed dishonest women . among the f indians , french , and t●nians , those who were guiltie of the greatest crimes , were to haue their haire cut off , which was reputed the most infamous , seuere , and heauy punishment of all others : which testifies , that it is the most infamous , vnnaturall , and shamefull ●●ing , that can b●fall a woman , ( not a grace , or ornament , ) to cut or clip her haire . you haue now heard a large historicall narration of women who haue cut their haire in whole , or part , for sundry ends and purposes , against the very order , law , and rule of god , and nature , which none can violate , or transgresse , without apparant losse , and hazard to their soules : but g neuer could i read , or heare of any , that were so strangely impudent , immodest , mannish , and vnnaturally wicked ; as to clip and cut their haire , against the ordinance of god , and nature , the light and testimonie of their owne consciences ; the custome of their countrey , and the opinion , and practise of the church , and saints of god from age to age , of purpose to inhance , illustrate , or set out their beautie ; but onely our audacious , brazen-faced , shamelesse , ( if not vnchast , and whorish , ) english hermophrodites , or man-women monsters ; whose prodigious , and blushlesse impudency , bids battell and defiance vnto heauen it selfe , and dares the lord to smite , or to controule them : certainely , god himselfe hath testified , h that it is an vnnaturall , vile , and shamelesse thing , for women to poll their heads , or cut their haire : therefore they may not clip , nor cut it as they doe , to set out their beautie , or rather to proclaime their shamelesse impudency , to the publike view . if they may not doe it , out of a pretence of religion , or de●otion towards god : as the councell of gangra hath resolued ; much lesse may they vse it out of lasciuiousnesse , pride , wantonnesse : or any affectation of comlinesse , and beautie . but to returne againe vnto our purpose from whence wee haue somewhat , ( though not impertinently ) digressed . as women may not clip their haire , ( no nor paint their faces , nor weare immodest apparell , or attires : ) out of a pretence of comlinesse , and beautie ; no more ought men to nourish , crispe , or frizell it , for this end and purpose . first , because it sauours of effeminacie , and womanish inuirilitie : an odious , vnnatural , and i filthy sinne , which damnes mens soules to hell , without repentance : which k makes men odious and loathsome vnto others , and l misbeseemes all christians . it is a great a disparagement and shame to men ; especially , to christians , to be effeminate and womanish in any thing : much more in the ouer-curious , delicate , and vaine-glorious culture , frizling , colouring , poudring , or adorning of their haire , which sauoureth of nothing but effeminacy . the b scriptures , and fathers condemne this broydering , and curious dressing , and setting out of the haire , euen in women themselues , as an effeminate , and vnseemely thing : c if in women , is it not much more so in men ? the sixt generall councell of constantinople inacted : d that no man should walke abroad with curled haire vnder paine of excommunication : not onely because it was a pompe and vanitie of the world , which christians haue renounced in their baptisme , and a meere baite to inamor , and inescate others : but likewise because it was a ●adge and character of effeminacie : e clemens alexandrinus condemnes all such , for androginous , and effeminate persons , who curle , and crispe their haire like women : f tertullian , chrysostome , cyprian , hierom , and others doe the like : g what a deformed thing is it ( saith ambrose , ) for a man to doe any womanish thing ? therefore let those men who curle their crownes like women , beget , and bring foorth children as women doe : h let god and men ( saith petrarch , ) hate those beastes in the shapes of men , who set out or crispe their haire after an womanish effeminacie : i galataeus , k agrippa , l zenophon , m seneca the philosopher , n seneca the tragedian , o ouid , p martiall , and others , cond●mne this frouncing , frizeling , colouring● powdring , and ouer-curious dressing of the haire , as an effeminate , womanish , and vnmanly thing : which misbeseemes , disgraceth , and deformeth man and woman : therefore we must not vse it to set out our beautie , because it fauours of effeminacie ; a sinne which god , which man , which nature , doe abhorre● secondly , as it relisheth of effeminacy , and inuirilitie ; so likewise , it tasteth of leuitie , vanitie , pride , vaineglory , impudency , incontinency , lasciuiousnesse , carnallitie , selfe-pleasing , selfe-seeking , idlenesse , voluptuousnesse , neglect of god , and better things : as the fathers , and others doe abundantly testifie : few there are either of the male , or female sexe , who are occupied , and taken vp in the frizeling , frouncing , colouring , powdring , or nice composing of their haire , but q incontinent , vaineglorious , proud , sloathfull , carnall , or luxurious persons : who are altogether prodigall , and carelesse of the beautie , culture , and saluation of their soules : who are negligent , and sloathfull in god seruice , and in the practise of all holy dueties : who r play away their time in earnest , and spend their precious liues in foolish vanities ; as if they were borne for no other purpose , but to eate , to drinke , to play , to sleepe , or to ina●our , and set out their bodies : who onely seeke to please themselues , and others ; to pamper , cherish , and set out their proud , their lustfull , and rebellious flesh : ( which should be mortified , and kept vnder , by the substraction of all these outward cultures , and vnchristian attires , which feed and strengthen it : ) such who haue s vnsound , vnchast , and gracelesse hearts ; and would be easily induced to t prostitute their bodies to the lusts of others , or to inescate others with themselues : this authors , and experience doeth plentifully witnesse : therefore we may not vse these effeminate , gracelesse , and vnchristian arts , of purpose to procure or inlarge our beautie , because it sauoureth of so many sinnes , and is practised by few or none , but gracelesse , proud , u vnchast , effeminate , and sinfull persons : and because it is but a doing of euill , that good may come of it . secondly , i answere ; that mans perfect , true , and reall beautie , doeth not consist in the faire , cleare , or comely superficies , delicacy , and tendernesse of the skinne , or face ; nor yet in the curious , nice , and artificiall embroyderies , curlings , textures , colourings , powdrings , or compositions of the haire , as most men vainely deeme : but x in the inward endowments , ornaments , trappings , vertues , and graces of the minde , and soule , in which the excellency , essence , and happinesse of men consist : this is the onely comelinesse , and beautie , which makes vs amiable , beautifull , and resplendent in the sight of god , of men , and angels : this is the onely culture , and y beautie which the lord respects : this is the z onely beautie which christ iesus had on earth , who had no outward forme , or artificiall , or exotique ornaments , to make him amiable : this is the chiefe * and onely beautie , and glory , which the saints , and church of god admire , and partake of both here , and hereafter ; though carnall men abhorre and loath it as the great●st deformitie . if therefore we would bee truely beautifull , and louely both with god , with men , and angels ; if wee would extend our beauties , and improoue them to the vttermost , so as b to inamour , and r●uish god , and christ himselfe : let vs then disclaime these diabolicall , worldly , and vnchristian culture● , c which defile , pollute , detu●pate , and deforme our soules , and make vs odious , and vncomely in the eyes of god , the saints , and blessed angels : and decke our soules with the very d beauties of holinesse , with the e embroidered , rich , and precious ornaments , diamonds , attires , and pearles of grace : let vs bee all glorious , and beautifull within ; that so wee may bee fit spouses for god , and christ to loue and match with , and may f shine as starres , and as the brightnesse of the firmament in gods heauenly kingdome for euermore : this is a beautie that sickenesse , time , and age cannot decay : this beautie will sticke by vs , and continue with vs for all eternitie : yea , it is such a comelinesse as will g supply , conceale , adorne , and grace all corporall deformities , and take them cleane away : whereas h all corporall , and externall beauty , is but meere deformitie , where this is absent : o then let vs prise this beautie most , without which wee are deformed , vgly , and vnlouely in gods sight , let vs admire , seeke , and purchase it with greatest care : so shall we bee abundantly beautifull , and euery way amiable , and comely , though we haue no artificiall trappings , nor externall crispings , cultures , or attires to adorne our bodies , heads , and faces , or to enlarge our externall beautie , which is not worth the seeking . thirdly , i answere ; that i euery thing is most amiable , beautifull , and comely in that naturall feature , comelinesse , and proportion , which god himselfe hath stamped , and engrauen on it . nothing is properly , and truely beautifull , and comely in it selfe , but that whose varnish , glosse , and beautie flowes , and springs from god himselfe ; who is the onely fountaine , and spring of beautie : all acquisite , externall , exotique , and artificiall varnishes , cultures , dressings , and attires , which any wayes change , sophisticate , or alter that naturall feature , forme , and comelinesse , which the prudent , and vnerring hand of god hath wrought , and formed in vs : transforming vs into another hue , or plight , then god hath giuen vs : is so farre from adding comelinesse , or luster to vs , that k it doeth more deturpate , and deforme vs ; ecclipsing , obfuscating , and deprauing that naturall , and liuely portraiture and beautie , which the curious pencell of god himselfe hath drawne , limmed , and engrauen on vs. hence was it , l that solomon in all his glory , was not arrayed like one of the lillies of the field : because their array , and beautie was naturall ; his , but acquisite , and artificiall . if therefore we would be truely beautifull , let vs content our selues with that naturall beautie , haire , and feature , which god himselfe hath bequeathed to vs , as being most suitable , and conuenient for vs. doubtlesse , if god had euer thought , that crisped , frounced , powdered , or artificiall , acquisite , and embroidered haire had beene most for his glory , or for our beautie , good , and comelinesse : m himselfe would out of his infinite wisedome and goodnesse haue assigned vs such naturall haire as this , which we affect and seeke ; else hee could not haue beene so wise , so good , so perfect , and exact a god , so exquisite , and skilfull a creator as we all repute him . since he therefore , being wisedome , goodnesse , knowledge , and beautie it selfe hath designed such naturall , and vnadorned , or vncrisped haire vnto vs as is most comely , proper , and behoofull for vs : let vs not murmure , nor finde fault with him , nor call his art , his wisedome , his goodnesse , and discretion into question : n let vs not offer violence and force to him , in labouring to correct , to alter , perfect , or amend his worke ; or to o new-moulde , or make our selues , as if wee were more wise then ●ee : p but since wee cannot make so much as one haire white or blacke , when as god who numbers all our haires , hath giuen it another tincture , let vs rest contented with that lot and portion , with that naturall haire , and comelinesse which god hath giuen vs , q as all other creatures doe , who neuer seeke to change their haire or plumes , as men and women doe : for feare wee prooue farre worse the● beasts , spurnning against our wise and great creator , and saying to him with those presumptuous pot-sheards in the scripture : r why hast thou made vs thus ? to the wracke and ruine of our soules . that beauti , haire , and forme , is best and comelie●● , which god , which grace , and nature , ( not children , loose and wanton persons ) deeme most beautifull and comely : but god , and grace , and nature , deeme our naturall beautie , haire , and feature best and comeliest : and none but children , licentious , vaine , lasciuious , and gracelesse persons vnderualue them , preferring these artificiall curlings , powdrings , colourings , embroiderings , and dres●ings of the head , the haire , and face before them . therefore these naturall must needes bee best and comeliest : if therefore we would bee beautifull , and lo●ely in good earnest , let vs rest contented with natures wa●d-robe , not adding art or culture to it : for feare wee offer violence vnto god himselfe , and put the deuills varnish on his worke and image . fourthly , i answere ; that an effeminate , womanish , and s affected sprucenesse , or concinnitie , ( especially , in haire and excrements , the lowest and most inferiour parts , if parts of man , ) is no ornament , grace , nor comelinesse , but rather a deformitie , and disrespect to men : as being vnsuitable to their magnanimous , masculine , and heroicke sexe . t a neglected , naturall , an vnaffected beautie , face , and comelinesse , doeth most adorne , commend , and set out men : the onely meanes therefore for men to enhance , illustrate , and set out their beautie , is to neglect it , not to seeke it , at least but in a moderate , carelesse , remisse , and vnaffected manner : so that this pretence of seeking beautie , is but false and vaine . fiftly , though u naturall beautie be a gift of god , not wholy to bee slighted , because x it addes some luster to our gifts , and graces , being regulated and a●tended with chastitie , modestie , m●ekenesse , and humilitie : y as our vices ( on the other side , ) doe staine obfuscate , and blemish both it , and all externall cultures , and attires else : yet a studious , curious , inordinate , and eager affection of beautie , ( especially , by effeminate , and vnchristian cultures , fashions , and attires , ) must needes bee sin●ull , and abominable : yea , farre worse then drunkennesse , and excesse of wine ; if z clemens alexandrinus may bee credited : and that for these ensuing reasons : first , because a it proceedes most commonly , from an adulterous , vnchast , an● lastfull heart , or meretricious , and whorish affection : for if it bee true of naturall beautie , b that it is seldome accompanied , or attended with chastiti● , and continencie : that it is c commonly a baite , a snare , a baud , a pander , and strong alectiue vnto all incontinency : much more must it bee true of artificiall , and affe●ted comelinesse , d the badge and ensign● of a common harlot , or an incontinent , and lasciuious person : e he , or she , can neuer bee a chast and vndefiled virgine in the sight of god , who desires to bee amiable in the eyes of men : for though they doe not alwayes actually prostitute their bodies to the lusts of others , as most that doe affect an accurate , excessiue , or artificiall beautie , in crisping and adorning of their haire and faces doe : yet since they inamor and inescate others , and kindle a fire and flame of concupisence , and vnchast affections in the hearts of many , who cast their eyes vpon them , by these meretricious cultures , and ouer-studious , and affected countenances , dressings , and attires , which seeme to set their bodies out to sale ; they cannot but bee guiltie of * incontinencie in themselues , because they thus occasion it in others . those who haue continent and chast affections , as they deeme this corporall , and out-side f beautie a needelesse and superfluous thing : so they are so farre from seeking , or affecting it : that like that chast and beautifull g pagan , they would rather h obscure , neglect , and quite deface their naturall beauties , by inflicting wounds and scarres vpon their faces , to make them more deformed , for feare least others should be infatuated and insnared with them : then any wayes curle , crispe , adorne , embroider , or set out their haire , and faces , to their owne , or others preiudice . i beautie is no helpe nor furtherance , but a great impediment vnto chastitie : therefore this studious affectation of it , and inquirie after it , proceeds not from a continent or chast affection , but from a lasciuious , lustfull , and adulterous heart : and so it cannot but be euill . secondly , it must needes bee euill , because it flowes as from an effeminate , and vnchast , so likewise from a proud , vaineglorious , carnall , worldly , and selfe-seeking spirit , which aymes not at gods glory , nor at its owne , or others good and welfare : there are none who seeke an artificiall comelinesse , or transcendent beautie , by altering , colouring , crisping , or adorning of their heads , or haire , or by any such like meanes , but doe it out of an inward , and secret k pride of heart , of purpose to be proud , and blesse themselues , ( as fond l narcissus did of old , and many idle christians now , who make their haire , and face their idoles : ) in their owne beauties , skinnes , and shadowes : and to deifie , or adore themselues , their haire , their heads , and faces , like so many pettie gods : or else they doe it to winne respect and praise , from carnall , gracelesse , and iniudicious persons , by seeming more beautifull , and louely to their sensuall eyes , then in themselues they are . or out of a m worldly , carnall , and selfe-seeking heart , to please themselues , & others : to conforme themselues vnto the guise , and sinfull customes of the world , and times , which christians haue renounced in their baptisme : or to pamper , humour , satisfie , and set out their proud , and sinfull flesh , n which should bee mortified , and crucified , with all the inordinate lusts , affections , and desires of it● or else they vse it out a meere fantastique , singular , and vaineglorious humour , as o sir thomas ouerbury , hath well obserued : who makes this , the very character of a phantastique , or improuident young gallant : to study by the discretion of his barber , to frizle like a baboone : three such ( saith he , ) would keepe three of the nimblest barbers in the towne from weauing net-garters : for when they haue to doe with him , they haue many irons in the fire . these are the proper , true , and onely rootes , the ends , and springs from which this search , this labour , and iniquirie after beautie , fairenesse , or complexion flowes : these are the maine and chiefest reasons , for which our men , or women nouris● , colour , frizle , powder , or set out their haire : now these are sinfull , odious , and vnlawfull . therefore we must not nourish , curle , powder , colour , embroider , or set out our haire , of purpose to diuulge , enhance , or blaze our beautie , ( which in trueth , p consists in grace , in holinesse , and in a well-spent life , and not in haire , in face , in skinne , or superficies , ) as this obiection , or vaine excuse pretends : gods glory , our owne , and others reall , true , and spirituall good , should bee the end , and ayme of all our actions : let vs alwayes eye , intend , and minde this blessed end in all our wayes ; and then wee shall not seeke for corporall , f●eeting , nor externall beautie , which betrayes , and wrackes the soules of many , but brings no solid , true , nor reall good to any . you haue heard and seene now christian readers , the birth and pedigree ; the beginning , growth , and end : together with the vnlawfulnesse , vanitie , effeminacy , and vndecency of loue-lockes : you see how they thwart the lawes of god , and nature , and the tonsure , cut , and custome of our countrey : you haue heard and read , what vncontrouleable , and conuincing arguments haue beene produced , to prooue them to be odious , lasciuious , vncomely , and vnlawfull , toyes , and vanities ; which bring no glory at all to god , nor ornament , grace , or good to men in any kinde : to bee such infallible characters of leuitie , vanitie , lasciuiousnesse , pride , effeminacy , and vaineglory , as misbeseeme not onely gracious , and holy christians , but likewise the more temperate , and ciuill sort of carnall men : to bee things of ill report among the grauest , best , and wisest ranke of christians , q whose iudgements ought not to b● slighted : you haue h●ard and seene what the fathers , and moderne authors haue concluded of extraordinary long haire , and so of loue-lockes ; how they haue passed a doome , and sentence of condemnation on them : for of trueth , r saith iohn valerian , a great clearke of italy , ) to nourish the bushes , or the haire , is the fashion of women ; or else of such men , as liue delicately , and vnchast : for the long haired people were euer esteemed both of the greekes , and latines for a token of foule lust , and filthie liuing : and for my owne part , i neuer heard as yet of any laudable , honest , lawfull , iust , or sound apologie , or iustification , that might , or could be pleaded for them ; but onely these absurd pretences , which i haue here refuted , and defeated . i beseech you therefore by that homage , duetie , and respect which you owe to god , and nature ; and by that reuerence and submission , which you yeeld vnto the opinions and iudgements of the fathers , and the best , the wisest , grauest , holiest , and most iudicious christians : by that conformitie , and regularitie , you owe vnto the ancient , laudable , and decent habit , fashion , tonsure , guise , and custome of your owne countrey , and nation , of whose cut , and tonsure , you s ought not , you neede not bee ashamed : by the loue and care you beare vnto your names , and credits , among the best , and wiser sort ; and by the good , and happinesse you wish vnto your soules at last , which loue-lockes will inuolue , and merge in sinne : by that sacred vow , and couenant , which you haue solemnely made to god , and sealed , or subscribed in your very baptisme : euen to forsake the deuill and all his workes , the pompes , and vanities of this wicked world , and all the sinfull lusts of the flesh : ( in all which these loue-lockes haue their part , and share : ) and by that ioy , and heauenly consolation , which you hope , and long for at your deaths ; when all the powdring , curling , cost , and time , which you haue vainely , and prodigally cast away vpon your haire , and loue-lockes , will prooue but gall , but horror , shame , yea , anguish , griefe , and bitternesse to your soules : that you would now at last abandon , and vtterly renounce the nourishing , vse , and wearing of these lasciuious , singular , vaineglorious , vnnaturall , and vnlouely loue-locke , ( which god , and nature , which all good , all holy , graue , and ciuill men , both now , and heretofore ; as also the vse , and ancient practise of our countrey doe condemne : ) together with that lasciuious , odious , effeminate , and vnchristian frizling , colouring , platting , frouncing , or delicate , and curious composition , and t powdring of the haire , which oft times make mens liues to stinke ; and doe now so farre ingrosse the thoughts of many , both of our male , and female sexe : that they can finde no spare , nor leasure time , to dresse , adorne , or beautifie , their vgly , filthy , naked , poore , and vnadorned u soules , ( which lye rotting , and stinking in the dregg●s of sinne , as if they were things of nought : ) that so , you may with all humblenesse , and sinceritie of heart , and minde , and all lowlinesse , and feruency of spirit , euen set , and bend your selues to seeke , and serue the lord vnfainedly in all things : and demeane your selues in such a gracious , modest , humble , holy , blamelesse , exemplary , deuout , and christian manner , as may adorne the gospel of iesus christ , and beautifie that outward profession , and practise of religion , which you haue formerly tainted , and defamed by your vaine , lasciuious , proud , luxurious , ruffianly , gracelesse , and vnchristian conuersation : it was a receiued vse and custome heretofore , for men in times of griefe , of sorrow , and affliction , to poll their heads , and cut their haire , as x authors , and the y scriptures testifie : beloued , these times wherein wee liue , which way soeuer we turne our selues , are times of griefe , of sorrow , misery , trouble , and affliction ; which sommon vs to fasting , weeping , and mourning , to baldnesse , and sackcloth : let vs therefore take occasion from the present time , to clip , cut off , cashere , and vtterly relinquish , our vaine , our rus●ianly , singular , effeminate , and vncomely loue-lockes , and excessiue haire ; together with all false , or borrowed excrements , or artificiall crispings , wreathings , colourings , powdrings , and ouer-curious cultures , and compositions of our haire ; ( which z god himselfe , which councells , fathers , and moderne diuines ; yea , pagan authors haue condemned : ) that so we may with broken hearts , and contrite spirits , vnfainedly abase our soules before the lord , to diuert those fatall , heauy , sad , and dolefull iudgements , which are now approaching toward vs , and euen ready for to seise , and prey vpon vs for our many sinnes : whereof our pride , our vanitie , our wantonnesse , and effeminacy in haire , and apparell , are not the least . if we refuse this counsell and aduice , which the vicinitie , and neeren●sse of gods iudgements , doe euen force , and pr●sse vpon our hearts : and still proceed , to nourish , decke , set out , and crispe our haire , and loue-lockes , a or our corruptible , base , and crazie bodies , which will bee turned into dust and ashes , and troden vnder foot● ere long : spending more time , more thoughts , and cost vpon them , then vpon our soules , which is the case of many : if wee intrude , and thrust our selues into the very house , and presence of our glorious , great , and holy god , so frounced , curled , powdred , perfeumed , painted , and adorned , as if we came to church of purpose to out-face , and dare the lord : to daunce , and not to pray : to feast , and not to fast : to laugh , and not to weepe : b to see , and to bee seene , and not to heare : to shew our selues , our cloathes , our iewels , our haire , our beautie , our pride , our vanitie , and effeminacie vnto men : but not our hearts , our pietie , our deuotion , our humilitie , and repentance vnto god , as c the fathers phrase it : if we place our pietie , and deuotion in our cloathes , and haire , and thinke our selues d holiest , when our cloathes , and haire sit neatest : if we e thinke we haue done god good seruice , when wee haue but washed our skinnes , and tricked vp our heads and haire , to come and shew our selues in the church , about the latter end of prayers or sermon , of purpose to f draw the eyes , and hearts of others after vs , and so to withdraw them quite from god : * if wee take more care and paines to adorne our heads , and faces , for the view of others , then to prepare , and fit our hearts , and soules by prayer , and meditation for god , and for his ordinances ; as alas , too many idolatrous , and selfe-seeking christians doe in these our dayes , who adore no other deitie , but their haire , their heads , their faces , cloathes , and borrowed beautie : wee haue then no other hope but this ; that god will loathe our persons , and our prayers too : and g powre out the very dregges , and fulnesse of his wrath , and fury on vs , to our finall ruine . let this then , cause vs to renounce , abhorre and loathe these sinfull , odious , vnchristian , lasciuious , and vnlouely vanities . bernardi . meditationes , cap. 11. omnia quae ad vsum vitae accepimus , ad vsum culpae conuertimus : quapropter iustum est , vt qui in cunctis peccauimus , in cunctis feriamur . finis . notes, typically marginal, from the original text notes for div a10199-e140 * 1 cor 11.5.6.15 . a 1 tim. 2.9 . 1 pet. 3.3 . b conuerter●̄● in muliebre● toller a●tia● viri , non vsum tantu● atque naturam , sed etiam vultum , incessum , ha●itum , & totu● penit●● quicquid aut in sexu est , aut in vsu viri : ade● vers● sunt in diuersum omnia , vt cum viris nihil magis pudori esse opporteat , quā si muliebre aliquid in se habere videantur : nunc nihil turpi●● viri● quibusda● videtur , quam si ●● aliquo viri viderentur . saluian . de gubernat . dei● l. 7. p. 263.264 . c pu●e● eos nationis suae quod non german● aut galli sint procreati , ita patriam capillo tranferunt● tertul. de cultu . ●aem . c. 4. d pro deo quisque habet quod coli●● g●losi , venter , deus est● haeretic● , dogma quod fi●xit . hier. com. lib. 3. in ose. 14. & in amos c. 2. capilla impudicarū mulierum idola . granatensis hom● in festo . mariae magd. e qu●d illo● o●tiosos vocas , quibus apud tonsorem multae horae transmittuntur , dū decerpitur si quid proxima nocte succreui●● d●m de singulis capillis in consilium itur : dū aut disiectae coma restitu●●ut , aut deficiens h●●● atque illinc in ●rontem compell●tur ? quomodo irascuntur si to●●or paulo negligentior ●uerit , qu ●si virum t●nderet ? quomodo excandescunt si quid de i●●a sua decisum est , si qu●d extra ordinem i●cu●t , nisi omnia in annulos suos reciderunt . quis est istorum q●● non malit rempublicam turbari , quam com●● suam ? qui non sollicitior si● de capitis sui decore , quam de salute ? qui non com●t●or esse mali● , quam hones●ior ? &c. de breu. vitae . cap. 12. f capillum ●rangere , & ad muliebres blanditia● vocē extenu●re , moll●tie corporis certare cum faeminis , & iucundissimis se excolere munditiis nostrorū adolescentium specimen est . senec. controuers . l 1. proaemio ● componit crine● ps●ca● infalix : altera le●um extendit , pectitque co●as , & voluit in orbē : est in c●nsilio matrona , admotaque lanis , emerita qua cessat acu● sententia prima huius erit : post ha●●●t●te atque arte minores censebunt : tanquam famae discrimen agatur , aut ●nimae : tanti est , quaerendi cura decoris . iuuenal . satyr . 6. g see 1 cor. 11●14 . ezech. 44.20 . reu. 9.8 . h 1 tim. 2.9 . 1 pet. ● . 3 . see mr. byfields s●rmon on 1 pet. 3●3 . 4 . g adhuc in processu vitia sunt● inuen●t luxuria aliquid no●● , in quod insan●at . inuenit impudicitia nouam contumeliam sib● . inuenit del●ciarum dissolutio & tabes aliquid tenerius molliusque quo pereat . adhuc quicquid est boni moris , extinguimus leuit●te & politura corporis . muliebres mūditias antecessimus , colores meretricios , matronis quidem non induendos viri sumi mus . tenero et moll● ingressu suspendimus gradu● ; non ambulamus , sed inceaimus . exornamus annulis digit●s , in omni articulo gemma disponitur . quotidie comminiscimur , per quae virilitati fiat iniuria , vt traduc●tur , quia non potest e●●i . seneca . nat. quaest. l. 7. c. ●1 . h 1 cor. 6.14.15.16 . iam. 4.4 . 1 iohn 2.15.16.17 . i wisd 2 . 1● . k c●loss . 1.10 . 1 thess 2.12 . ephes. 5.8 . l rom. 12.2 . gal. 1 4 ephes. 2.1 2● col. 2.20 1 pet. 1.14 . si● inter ancillas diaboli & christs discrimen : vt exemple sitis illis , vt edificentur in vobis : vt magnificetur deus in corpore vestro : magnificatur autem per pudicitiam , & per habitum pudicitiae competentem . tertul. de cultu . faem . cap. 7. m 1 pet. 4 2.3 . n rom 13.13.14 . o 1 iohn 2.6 . p 1 pet. 1.15 . & 2.21 . q phil. 3.10 . r 1 tim. 2.9.10 . 1 pet. 3.3.4.5 . phil. 1.27 . rom. 26.2 . s 1 cor. 10.32 33. t col. 4.5 . v nusquam christia●●● aliud est . tertul . de corona milit. c. 9. x mores ●eos habitu● pronunciet , 〈◊〉 spiritus per aures ab imprudenti● vulneretur . tertul . de cultu . faem . cap. 7. deus s● fuerit in pectore , cognoscetur & in capite faeminarum . tertul . de velandis virg. c. 14. y ia● religionis antiquae non solū vn tutem amisimus , sed nec specimen re●inemus : ecce enim habitus noster qui humilitatis solebat esse insigne , in signum gestatur superbiae . bernard● ad gul. abb. apol. z v●● habitu negant quod toto suggest● profitentur . tertul. de veland . virg. c. 11. a 〈◊〉 . 23.26 . elingua philosophia vita content● e●t , ipse habitus sonat si● denique auditur philosophus dum videtur , de occursu meo viti● suffundo . tertul. de pallio . cap. 8. b video et inter matronas , atque prostibulas nullum de habitu discrimen relictum . tertul . apolog. aduers. gent. c see tertul. de pallio : & de cultis faeminarum . cypr. de habit : virginum . ambros . de virg. lib. 3. hierom. epist. 23. epist. 7.8.10 . fulgentius ad probam . epist . 3. clem. alex. padag . lib. 2. cap. 10. l. 3. ● . 2.3.11 . salu. de guber . dei. l. 4. d quid non inuertat consuetud● ? quid non assiduitate duretur ? quid non vsui ce●at ? quantis quod prae amaritudine prius exhorrebant , vsui ipso malè in dulce conuersum est ? primum tibi importabile videbitur aliquid ; processis temporis ●i assuescas iudicabis non adeò graue ; p●ulo post , nec senties : paulo post etiam delectabit . ita paulatim in cordis duritiam itur , & ex illa in auersionem : bernard● de consid. lib. 1. cap. 2. e 2 pet. 2 . 11●19 , 20. f psal. 24.4 . g in hoc cognoscim●● quod seculum diligimus , quia praciosa vestiment●●mamu● . qui seculum no● diligit , pr●c●●●sa vest●ment●● non quaerit . quando hom● gaudet de pulchritudi●e c●rporis , mens eiu● elongatur ab amore creatoris . quanto amplius in corporis compositione laetaemur , tanto magi● ae superno amore disiungimur . bernard . de modo bene viuendi . sermo . 9. h ex cordis thesauro sine dubio procedit , quicquid foras ap●aret vitiosum . vanum cor vanitatis notam ingerit corpori , & exterior superfluitas , interioris vanitatis indicium est . mollia indumenta animi molliciem indicant . non tanto curaretur corporis cultus , nisi prius fuisset neglect● mens inculta virtutibus . bernard● ad gu●ielm . abbatem . apolog . i iames 1.27 . k galat. 5.24 . l 1 peter 2.11 . m romans 1● . 13.14 . n mundicies corporis atque vesti●us , ●nimae immunditia : quibus signis animus ●ibid●●osus ostenditur : & per ex●e●●orem hominem , interi●oris hominis v●tia demon●strantur . hierom . tom. 1. epist. 27. c. 10. cult●s mu●e bris & luxuriosus , non corpus exornat , sed de●eg●t mē●em . q●intil . instit. orat. l. 8 proaemio● o see caluin : comment . on numbers 6. v. 5. mayer exposit : on 1 pet. 3.4 . p talis misericordia crudelitate ple●a est , qua videlicet it a corpori seruitur vt anima iuguletur . qua enim charita● est carnem diligere , & spiritum negligere ? quaue discretio totum d●re corpori , & animae nihil ? qualis vero misericordia ancillam reficere , & dominam interficere : bernard . ad gul. abbatem . apolog. see perkins cases of conscience , lib● 3. sect. 3. quaest. 3. babington on the 7 commandement . mr. byfield on 1. peter 3.3 . q see mr. perkins t●eatise of callings . r tamdi● discendum est quem . adm●dum viuas , quandiu viu●● . vi●ere tota vita discendum est ; & fortasse quod magis miraberis , tota vita discendum est mori . seneca . epist. 76. & de breu. vitae . cap 7. s quam blasphemabile est , si quae sacerdotes pudicitiae aicimur , impudicarum ritu procedatis cul●ae aut expictae tertul. de cultu . faem . c. 7. t mens deodicata sic caueat minora vitia vt ma●ora : quia a minimis incipiunt , qui in maxim● proruunt . bernard . de ordine vitae . col. 112● . c. u vanitas ad iniquitatem l●bitur , & dum ex al●is ad ali● semper impellitur , suborientibus culpis inquinatur . ex vanitate ergo , ad iniquitatem ducimur : cum prius per leuia delicta defleuimus , vt vsu cuncta leuigante , ●equaquam post commit●ere etiam grauiora timeamus . na● dum moderari lingua otiosa verbae negligit , audax ad noxia prorumpit : dum gula incumbitur , ad leuitatis protinus ins●niam proditur : cumque mens sub●gere delectationem carnis renui● , plarumque & ad perfidiae voraginem ruit . si enim curare parua negligimus insensibiliter seducti , audenter etiam maior● perpetramus : quia si vanitatis culpa nequaquam caute compescitur , ab iniquitate protinus mens inca●ta deuoratur . vanitatis quippe finis est , vt cum peccato mentem sauciat , hanc ex culpa audacem reddat . et sit plerunque vt prauis d●sideriis seruiens , a ●ugo se diuini t●moris excutiat , & quasi in malorum perpetratione iam libera , omne quod volupt●s suggerit , implere conte●dat . greg. mag. moral . l. 10. c. 13.14.15 . * principi●s obsta : sero medi●ina paratur , cum mala per long●s inualuere moras . ouid . de remed amoris . l. 1. x qui blandien●o dulce nutriu●t m●lum , sero recusat ferre , quod sub●it iugum . se neca hyppol . act. 1. qui se cupiditati volentes dediderint oppugnanti , voluntatem resisten●i vlterius non habebunt tyrannice dominanti ● et ho● fit iusto dei iudicio : vt qui cupiditati resistere noluimus ingressurae , iam resistere nequeamus ingressa , &c. prosper . de vita contempl. lib. 2. c. 15. y qui● f●cit illa ridicula monstruositas , & mira qu●dam deformis formositas , ac formosa deformitas ? quid ibi monstruosi centauri ? quid s●ms-hom●nes ? videas sub vno capite multa corpor● , & rursus in vno corpore capita mu●ta ? bern. ad gu●● abb●tem . apolog. z 2 kings 10. 32 vulnus habent populi● plus est quam vita salusque , quod perit : in totum mundi prosternimur aeuum . lucan . phars . l. 7. p. 125 a ier. 37.7 . 2 king. 19.7 . b ier. 18 16. & 19.1 . & 25 9. mich. 6.16 . c deut 28.44 . d isay. 3.2.3 e laeta dies populo rapta est : concordia müdo , nostra perit . lucan . phars . l. 9. p. 173 f rom. 1.18 . haec quoque de coelo vulnera missae pu●es . ausonius epigram . ep. 2. g isay , 28.2 . & 22.6 . h isay , 5.25 . & 9.12 , 17 , 21. i ezra . 9.7 . isay. 34.11 . k deut. 28.45 2 king. 22.19 . isay , 24.6 . & 34.5 . & 43 28 i●r . 24.9 . l 2 king. 5.26 hag. 1 4. m isay. 22.12 . zeph. 1 . 2●3● ier. 4.8 . & . 6.26 . & 25.34 . n nonne hoc ●●uum , monstri genus est , esse aliquos etiam in morte vitiosos . quis captiui●atem expectans de circo cogitat ? quis metuit mortem & ridet ? nos & in metu calamitatis ludimus , & positi in mortis t●more ridemus . salu● de gub. deil. 7. p. 227.236 . o breuissimis loculis patrimonium gran● de pro●ertur , vno lino decies sestertium inseritur : saltus & insulas tener● cer●ix fert . graci●es aurium cu●es calendariu● expend●nt , & in sinistra per singulos digi●os de saccis singulis ●●●●it . hae sunt vires ambitionis , tantarum vsurarum subst●ntiam vno & muliebri corpusculo baiulare . tertul. de hab . mulieb . c. 5. see clem. alexand p●edag . lib. 2. c 10.12 . lib 3. c. 2.3 . vxor tua locupletis domus censum a●ribus gerit . video vniones non singul● s●ngulis aurib●s comparatos : iam enim exerci●●ae aures oneri serendo sunt : iunguntur inter se , & in●uper ali● bo●is superponuntur ? non satis mu●●e●ris i●sani● viros subiecerat ; nisi bina ac ter●● patrimonia auribus singulis pependisset . sen. de ●ita beata . c. 17. de beneficijs . lib. c. ● . p ephes 6.4 . d esay ● . 9 . e psal. 63.3 . f mal● i●●●ssabiliter ●●li● addi●●●● , & peccata peccati● cumulamus : & cu● maxima nostri p●rs ia● perierit , id agim●● vt peream●● om●es . t●●●● animorum , ●el t●nta poti●● peccatorum cacit●● est , vt cum maxima nostri pars ●am pe●ierit , nullus id agit v● ne pereat . salu. de gub. dei. l. 6. p. 200.214 . g multe quo●que eis am●torias salutationes imprimunt , vt vel per terram numero●e incedentes , mere triceos spirit●s in incessu sculpant . clem. alex p●ed●g . l. 2. c. 11. h of whi●h see diodorus siculus● bibl. hist. l. 2. sect. 23. iustin. hist. lib. 1. athenaeus dipnos . l. 12. c. 12. sleidan . l. 1 i in fortis autem viri vultu ●ullum esse ●portet signum molliti●● , sed ●eque vlla parte corporis . neque ergo in motu , neque in ●abitu inueniatur v●quam magni animi , & excelsi dedecus . clem. alex. paedag. l. 3. c. 11. k nos vrimur & secamur : sed nec ferr● desectione , nec cauteriorum adu●tione sanamur : imò quod grauius est , cura ips● deteriores sumus . cunctos prius est interire quam corrigi : salu. de gub. dei. l. 7. p. 226. l. 6. p. 205. l quasi fato quodam i● vitia ruimus , & ex vit●is in calamitates zonaras praefat. ad annales . m a deo quippe punimur , sed ipsi facimus vt puniamur . nos ergo aduersum nos omnia facimus . nos calamitatum nostrorum auctores sumus . nihil , itaque nihil est in nos crudelius nobis . nos , inquam , nos etiam deo nol●nte cruciamus . salu. de gub. dei , l. 8. p. 282. n deus crudeli●● vrit , quos videt inuit●s succub●isse sibi● tibul● l 1. eleg. ● . o mag●is i●imicoru● circu●damur agminibus : hostiū plena su●t omnia . hier. tom 1. epist. 22. cap. 1. p sopor quippe infunditur , vt perditi● subsequ●tur : cum 〈◊〉 cōpleti● iniqui●●●bus suis qu●̄● meretur vt pereat ; pr●●identia 〈…〉 tollit●r , ne periturus eu● : dat : salu. de gub. dei : l. 6. p. 234. q morbid● en●m capite , nihil sa●●●● est est : neque vllu●● omnin● membru● officio suo f●●gitur , vbi quod est principale non constat : salu. de gub. dei : l. 7. p. 234. r zeph. 2.3 . ionah● 3.8.9.10 s ad mundana gaudia , & temporalia bona multitudo procliuis est . et quamuis incertum , caducumq , sit quod cupitur , libentius tamen suscipitur labor pro desiderio voluptatis , quā pro amore virtutis : ita cum innumer● sunt , qui visibilia concupiscant : vix in●e●iun●ur , qui temporalibus ●terna praepon●nt . leo de quadrages . serm. 11. c. 1. t qui beneficiis non intelligitur , vel plagi● intelligatur . cyprian . tract . 2. contra demetria dem . u ier. 15.1.2 . ezech. 14.14.14.18.20 . luke 13.3.5 . leuit. 26. deut. 28. * isay 3.16.17.24 . x ier. 4.14 . y quid pr●desse poter●t antidotum cui superfunditur venenum ! salu. de gub● dei. l. 5. p. 148. z psal. 66.18 . a isai. 1.15 . & 50.3.4 prou. 1.24 . to 33. b mal. 1.10 . c meretricii enim pilorum plexus & catenarum nexu● deformes reddunt . clem. alex. paedag. l. 3. c. 11. d serico & purpura indutae chris●u● indu●re non possunt . cypr. de habitu . virg. proiiciamus ornamēta terren● si coelesti● optaemus . tertul. de cultu . faem . c. 9.10 . e psal. 45.13.14 f cant. 2.5 . & 5.8 g prodite vos iaem medicamentis & ornamentis extructae apostolorum , sumentes de simplicitate candore● de pudicitia ruborem ; depictae oculos verecundia : &c. te●tul : de cultu . faem . c. 9. see cypriā de hab . virg. clem. alex. paedag. l. 2. cap. 22. l. 3. c. 11. h isay 2.11 . to 18. h non solum enim pudicos ac tempera●res satis e●t esse puros , sed etiam adhibenda e●t opera vt quod extrinsecus e●t , sit ab omni repraehensione & vituperatione alienum , omni exclus● suspitionis causai vt in summam quandam contrahatur ca●titas , vt non simus solum fideles , sed etiam videamur fide digni : clē . alexand. paedag lib. 3 , c. 11 k hos ego versiculos feci , tulit alter hono●es , &c. donatus in vita virgil. maron . l barba non facit philosophum cael●us . rhod. antiqu. lect. l. 5. c. 12. m facinu● quos inquinat , aequat . lucan . phars l. 5. p. 79 opotet vt vna paena teneat ●bnoxios , quos similis err●r inuenerit implicaetos . concil . tollit . 4. can. 74. n vitia carpens , scio●e offender● vitiosos . bern● ad gul● abbat . apologia . * see athan●si●● con●tant . 8. epi●tolae , de necessaria episcoporum residentia : against this sinne . bibl. patrum . tom 13 p. 487. to . 491. o volumus delinquere , & nolumus verberari : salu : gub. dei. lib 4. p. 99. p 1. pet. 2.5 . reu. 1.6 . nonne & laici . sacerdotes sumu● ? scriptum est , nos sacerdotes deo & patri suo ferit : differentiam inter ordinem , & plebem con●tituit ecclesiae authoritas . sed & vbi tres , ecclesia est , licet laici . tertul. exhort ad castitatem . c 5. q leuit. 19.17 . r phil. 1.27 . iude ● . s ecce iam pene nulla est seculi actio , quam non sacerdotes admini●trent . dei causaem relinquimu● , ad terrena negotia vacamus . ad exteriora negotia delapsi sumu● , & aliud ex honore suscipimus , atque aliud ex officio actionis exhibemus . curis vero secul●ribus intenti , ●aento insensibiliores intus efficimur , quanto ad ea quae foris sunt studiosiores videmur . greg. mag. hom. 17. in euangelia . t malit quilibet improbus ex●crare legem , quam emendare mentem : malit praecept● odisse quam vitia : inter haec quid agant quibu● loquendi a chri●to officia mandantur ? deo displicent si tacent : hominibus si loquuntur . salu. ad eccles● cathol . l. 4. p. 470. u non aduersum ordinem , sed pro ordine di●putare pu●andus ero , dū non ordinem in hominibus , sed hominum viti● repr●hēdo : quae in vestris laudabilia sunt , laudo et prae●ico : si quae repr●hendenda sunt , vt emendentur vobis , & aliis amicis meis suadere soleo : hoc non est detractio : sed attractio . bern. ad gul. abb. apologia . x isay 9.16 . ier. 23.14.15 . & 50.6 . hosea 4.9 . nullum put● , ab aliis magis pr●iudicium , quam a sacerdotibus tolerat deus ; quando eos quos ad aliorum correctionem posuit , dare de se exempla prauitatis cer●it , quando ipsi p●ccamus , qui compescere peccata debemus . quanto autem mundus gladio feriatur aspicitis : quibus quotidie percussionibus i●tereat populus , videtis . cuius hoc nisi nostro precipuè peccato agit●r ? ecce depopulata vrbes , euersa castr● , eccl●siae destructae , in sollitudinem agri redacti sunt . sed nos pereunt● populo authores mortis existimus , qui esse deb●imus duces ad vitam . ex nostro enim peccato populi turba prostrat● est , quia nostra faciente negligentiae ad vitam erudita non est . greg. mag. hom. 17. in euangelia : which homily i would our non-resi●ents and secular clergie men would study but a whiles . notes for div a10199-e4440 a aphric● semper aliquid noui affert . plin. l. 8. nat. hist. c. 16. co●lius rhod. antiq. lect. l. 13. c. 13 munster cosmog . l. 6. c. 46. b esay . 3.16 . to 25 zeph. 1.8 . 1 tim. 2.9.10 . 1 pet. 3.3 , 4. c clem. alex. padag . l. 2. c. 10 12. tertul. de cultu faem . lib. cypr de hab virg. & de instit virgin. basil . ser. 2. in diuites & auaros ascetica c. 22. cōment . in 3. isaiae . ambr. de virg. l. 1. l 5. in . luc. c. 6. hier. epist tom. 1. ep. 7. c. 3. ep. 8. c. 5 ep. ●0 . c. 2.3 ep. 47. c. 3. chrysost. hom . 84 in . iohā . fulgen● ad probam . ep. 3. greg. mag. hom . 6. in euang. bern. de modo bene viuend . ser. 9. concil● gangrense . can. 21. * see mr. perkins cases of conscience . li● . 3. sect. ● . quae●t 3. mr. byfields sermon on 1 pet. 3.3.4 . mr. iohn downhams christian warfar . part. 2. l. 1. c. 6 to 15. iohan : fredericus , de luxu vestium . bb. hall. in his righteous mammon . bb. babington on the 7. command . mr. stubs his anatomy of abuses . d ier. 4.30 . 2 kings 9.30 . math. 5.36 . eze●h . 23.40 . e clem alex. paedag. l. 2. c. 10 tertul. de . cultu faem . c. 3. to 9. de paenitenti● c. 10. de velandi● virginibus c. 13. cypr de habit. virg. ambr. hexaem . l. 6. c. 8. de virgin . l 1 hier e●●st . tō . 1. ep. 7. c 3. ep. 8. c. 5. ep. 10. c. 2.3 . ep. 16 c. 2 ep 23. aduersus heluid . c. 9. basil com. in cap. 3. isaiae . & ep. 1. chrysost . hom . 31. in mat. & hō . 8. in 1. tim. 2. theod. s●nct . patrum . hist. c. 8. aug. de doctr. christ. l. 4 c. 21. theophylact . e●ar . in 1. tim. 2. f master iohn downham in his christian warfar , part . 2. l. 1. c. 14 m● . per●●ns c●s●s o● conscien●e l. ● . sect 3. quaest. 3. m●yer exposition on 1 pet. 3.3 . mr st●●s anat●my of abuses p. 35. to 4● . mr. bolto●s directions ●or our walking with god , p. 195 200 〈◊〉 . 〈◊〉 quo va●is , sect. 21 and in his righteous mammon . g 〈…〉 pr●●●p . l. petronius a●biter . p. 74. & 135. p●in● n●t . hist l. 13. c. 1 2 , ● . 〈…〉 3 pr●perti●● elegiar : lib● 1. eleg : 2. quintil. iastitut . orat lib. 8. 〈◊〉 . xenophon , memorabilium . lib. 5 p. 846.847 . h c●pit esse 〈◊〉 citū quod publicū est . cypr. epist. l. 2. ep. 2● i 〈◊〉 s●d cri●i●● su●t paulinu● epist. 4. ad . s●uerum . k alterius esse non possunt nisi diabol● , quae dei non sunt . ter●ul . de idolo●a●ria , c. 18. de cult● f●em . cap. 3 , 4 , 5. l mr. purchas pilgrimage . lib. 8. c. 6. sect. 3. m leuit. 1● . 30 . deut. 12.29 , 30. ier. 10.2 . mat. 6.7 , 8.31 , 32. eph. 2.1 , 2 & 4 , 17 , to 22. rom. 12. 2 col. 2.20 , 21 22. 1 pet. 1 , 14 , 18. & 4 , 2● 3. 2 king. 17.15 zeph. 1 , 8. n ad impuberem vsque at●tem capillorū● nod●s aur● reuinctos gest●nt athenaeus dip nos . l● 12. c. 6. o mart. epig. ep. ● . seneca . epist. 1 24 caelius rhod. antiqu . lect. l. 15 c. 8● alex ab alex . l. 5. c. 18. p matthias a ●ichou de sarmatia asiana . c. 7. boem . de mor. ge●t . l 2 c. 10. gu●gninu● reru● polon . tom. 2. p. 3 22. q purcha● pilgr . l. 8 , c. 6. sect. 3. r peter martyr . indian . histor . decad. 7. cap. 2. p. 252. s acost . l. 5. hist. ind. c. 16. t alex. ab alex . l ● c. 18. herodotus lib● 4. sect. 125. u alex. ab alex . ibid. plu●arch . theseus . polid. virgil. de inuentor . ●●rum , l. 3. c 17 babington in his notes on numbers cap. 6. vers . 4 , 5. x sto●aus de intemperantia serm● 6. fol. 6● . ● . y purchas pilgrimage l. 4. c. 19. alexand. ab alex. gen , dier . l● ● . c. 18. gotardu● hist. ind orient c● . 52 maffaus ind. hist. lib. 6 p. 270. z alienum est a catholica ecclesia , & a praedicatione apostolorum , coma extensa . vir enim , inquit , non debet putrire comā , cum sit imago ac gloria dei. epiphan . cont . haeres . l. 3. tō . 2. haer. ●0 . a epiph. contr . haeres●s , l. 3. tom. 2. haer. 80 b zenophon : lacedaem : respub . plut●rch . lysand. & apothegmata . he●odoti clio , p. 33. stobaeus sermo 44. arist. rhetor : l. 1. c. 9. boemus de mor. gent. l. 3. c. 3. c●elius rhod. antiqu. lect. l. 15. c. 8. c alex. ab al . 5. c. 18 polidor . virgil. de i●ue●t : rerum l. 3. c. 17. plin. nat : hist. l. 7. c. 5● . d alex. ab alex. l. 5. c. 18. e herod . clio. pag●●● . platonis phaedon : chrysost. hom. 16. in 1 cor : 11. alex. ab alex. l. 5. c. 18. ma●faeus hist. indic . l 16. p. 274. synesius caluitii encomium . f seneca epist. 124. c●●l . rhodig . antiqu. lect l 15. c. ● . alex. ab alexandr . l●b . 5. cap. 18. g plin. nat. hist l. 11 c. 37. diodor sic. bibl. hist. lib. 5. sect. 28. boemus l. 3. c. 22. c●elius rhod. antiqu. lect. l. 15. c. 8. alex. ab alex. l. 5. c. 18. h boem●s l. 3. c. 24. c●eli●s rhod. l. 15. c. ● . i solinu● p●lyhist c. 46. ●lex . ab alex. l. 5. c. 1● . k aristot. de generat . animalium lib. 5. cap. 30. athenaus dipnos lib. 12. c. 8. seneca epist. 124. alex. ab alexand. ● . 5. cap. 18. l alex. ab alexand. lib. ● . ca. 18 m dyonis . hallecarnas . rom. antiqu. lib. 7. cap. 1. n solinu● polyhist . cap. ●5 . cte●ias excerptae histor. apud herodotum . pag. 582. boemus lib. 2. cap. 8. o peter martyr indian histor. decad. 7. cap. 10. pag. 276. p a●osta . indian . h●stor . lib. 5. cap. 20 pag. 403. purchas pilgrimage lib. 8. cap. 12. q matthias a michou . sarmatiae europ . lib. 2. cap. 3. pag. 479. r purchas pilgrimage , lib. 9 c●p . 4. s tacitus de moribus germanorum . cap. 12. boemus lib. 3. cap. 15. t byerlincke chronogr . pag. 18. u herodotus cli● . pag. 79. boemus lib. 2. cap. 3. x aristot. de generat . animal . lib. 5. cap. 3. horace epod. lib. epod● 5. y epiphanius compend . doctr●de fide cathol . pag. 910. z alex ab alex. l. 1. c 18. a strabo : gregor . l. 11. b a●oysi● . nauigatio . c. 65. c c●esias excerptae hi●t . p. 582. d o●id . trist●um l. 5. eleg. 10. e gotardus hist. indiae orient . c. 51.52 . maffaeus ●nd . hist. l. 6. p. 252.270 . purchas pilgrimage l 4. c. 19. f maffaeus h●st . ind. l. 5. p 228. g maffaeus select . epist. ex ind●a . l. 2. p. 110. h peter mart. ind h●st . l. 8. dec. 1. p. 45. i ldē decad. 7. c. 2. p. 251. k caesar ae bello gall. l. 5. p 88. boemus l 3. c 25 l see purch●s pilgr . l. 5. c. 8.17 . l. 8. c. 4 plin. nat. hist. l. 2. c. ● l. 11. c. 37. gotardus c. 47. alex. ab alex. l. 5. c. 18. m see heliodorus aethiop . hist ● 2. p. 81 82. bus●●quius famil . epist ep. 1. p. 12. ep. 4. p. 249. purchas l. 5. c. 5. di●g . la●rt l. 4. carneade● p. 251. l. 8● empedocles p. 517. o mai●r est natura , quam patriae . ambr. irenaeo , tom. 1. p. 233 g. p 1 cor. 11.14 q see chrysost. hom. 26 in 1 cor. 11. ambr. de officiis l. 1. c. 46. theophylact . enar. in 1 cor. 11. accordingly , dan. 4 33. r see basil. de virginitate ver● , tom. 2. p. 150.151 . s gu●gui●●● rerum polon . tom. 1. p. 74. t zo●ara● annal●um . t●● . ● fol. 174. u m. speeds history of great britt . l. 9. c. 4. numb . ●4 . p. 442. x tenenda nobis vita esse , quam natura praescripsit , nec ab illa declinandum . s●n. epist 122. y vitia superuenerunt , ingesta sunt : nulli nos vitio natura cō●●liat . seneca epist. 94. z constit. apostol . l. 1. c. 4●● a padag . l. 2. c. 10. l 3. c. 2.3.11 . b fieri non potest , non potest inquam fier● , vt verum ostendat animam , qui caput habet adulterinum . idem paedag. l 3. c. 3. c in dom●re●gis diaboli sunt , qui capillis muliebribus se in famina● tra●●figurant , & dignitatem virilem , non sine naturae iniuria dehonestant . de ieiun . & tentat . serm● tom 2. p. 287. d contr. har. l. 3. tom. 2. haer● 80. e epistola 4. ad seuerum . f de offic●i● l. 1. c. 46. de noe & arca. lib. cap : 7. & comment in 1 cor. 11. g h●m . 26. in 1. cor 11 hom . in matt. 88. h coment . in● soph. cap. 1. tom. ● . p. 210. i tom. 1. epist. ep. 8. c. 10. ep. 10. c 4. ep. 1● . c. 5. ep. 47. c. 3. com in ezech. 44. k see baruch . 6.31 . l com. in 1. cor. 11. m in 1 cor. 11 enarratio . n ad militos templi serm● . cap. 2. & . 4. o see master dike of the deceitfulnesse of mans heart● cap. 17. p 1●5 . bishop babingtons not●s on numbers c. 6. sect. 2. stobaeus ser. 6. de intemperantiae . p numb . 6.5.18 . iudg. 16.17.19 1 sam. 1.11 . iosephus iudaeorum . antiqu . l. 4. c. 4. polyd. virg. de inuentor rerū . l. 8. c. 4. bishop babingtons notes on nūbers 6. q babingtons notes on nūbers ● . sect. 7.8 p ambros. de virgin. lib. 3. de spir. sancto . l 2. pr●aemium lib. 10. in e●āg . luca c. 21. babingtons note● on nūbers , c. 6. sect. 6 q 1 cor. 11 , 5 , 6.7.15 . r 1 cor. 11.5 , 6 s 1 cor. 11.4 , 7 t mat. 21 13. u bonorum vnum propositum est consentire naturae seneca epist. ●6 . leges natura euertere magnae est impudentiae , & non solum nobiscum , sed eti●m cum natura pugnare . chrysost. hom 26. in 1 cor. 11. x see bishop halls quo vadis , sect. 21. mr. bolton in his generall directions for our comfortable walking with god , p. 195 . 20● . accordingly . y psal. 119.9 , 105. gal 6 . 1● . 1 iohn 2.6 . 2 tim 2.16.17 . 2 pe● . 1 19. z ze●●ph . de iu●●it . cyri. hi●● . l. 1. ● . ● . a faemina canictem . o●rmanis in●icit her●is , et melior ●●ro quaeritu● arte color● ouid. de arte amandi , lib. 3. a rom. 12.2 . 1 pet 1 . 14.1● . col. 2.20.22 . b paedag. l. 3. cap. 11. c de c●ltu famin●ru●●●p . 4.5 . d tom. 1. epist . ep. 8. ad demetriadem , cap. 5.10 . ep. 23. ad . marcellum . see chryso●t . ho● . 8. in 1. tim. 2. e de habitu virgin. ●ract . epist. 4. ad se●●rum . f fieri non potest , non potest , inquam , fieri vt ver●m ostendat animam qui capu● habet adulterinum . ●lem . alexand . p●●ag . l 3. c. 3. g plutarch . apotheg . h nihil sani dicere potest , qui non animum tantum gerit mendacem sed etiam caput . aelian . variae hist. l. 7. cap. 20. i alteriu● cri●es humer● iactantur vtroqu● , f●●ina procedit densissima crinibu● empti● . proque sui●●lios efficit are su●s , n●c pud●r est emiss● pala● . ouid. de arte amandi . lib. 3. k clem. alex. p●dag . lib. ● . c. 3.11 . tertul. de cultu f●m . cap. 4.5 , 6. cyprian . de habit● virginum lib. hierom. epist. tom. 1. epist. 8● cap. 5.10 . epist. 7. cap. 5. epist. 2● . chryso●t . hom. 8. in 1. tim. 2. s●e agrippae de vanitate scient . cap. 71. master stubs his anatomy of abuses pag. 39.40 . l strabo geog. l. 15. solinu● polyhist . c. 65. boemus de mor. gent. l. 3. cap. 8. m diodorus sicul. biblioth . hist. l. 5. sect. 28. n boemus de mort. gent l. 3 cap. 26 plin. nat hist. lib. 15. cap 22. lib. 16. cap. 37. iulii capitolini verus . o mat. 5 36. si quis capillos flauos cerussa eleuisset , albi apparerent , sed non reuera albi essent . platonis lysis . p caduc● sunt , quaecunque fucata sunt : nec fiduciam praebent possidentibus stabilem , quae possessionis non habent veritatem . cyprian . epist. lib. 2. epist. 2. donato . q bishop halls quo vadis : cap. 21. r caluitii encomium . s moriae encomium . pag. 50. t mentiris fictos vnguentis , phoebe , capillos , et tegitur pictis sordida calua comis . tonsorem capiti non est adhibere necessum . rodere te melius spongia ph●ebe potest : ma●tial . epigram . lib. 6. pag. 38. u lurat capillos esse , quos emit , suos fabula , nu●quid , paule , peierat ? mar●al . epig. lib. 6. epig. 10. x 1 thes. ● . 22 y com●s superuacuas curare , vel infaeliciū est , vel iniust●ru● : nam quid ex talibus expectendum aut suspicandum , nisivt l●sciui●● ille ●rnatus saminas prateriuntes inuitet , aut al●enis matrimonii● insidietur ? basil. de legend . lib. gentil . oratio . z constit. apostol . l. 1. c. 4 a tom. 1. ep ● c. 10. ep. 10. c. 4 & 19. c. 5. cōment . in ezech 44. & in zoph . 1. b de ieiu● . et tentat . ser. c paedag. l. 2. c. 10 l. 3. c. 2.3.11 d de cultu . fae● . cap. 4.5 . e enar in . 1. cor. 11. f dipnos . l. 12. c. 6.7.9 . ●0 . g fortem vocemus , cuius ●orrentes comae maduer● nardo ? hercules furens . h dionis . hallicarnas . rom. antiqu. l. 7 c. 1 i effeminati omnes fucato com● nitore gaudent : ac palam quidam ●j qui in lupa●ari prae●tant : quasi hoc maxime modo muliebre genus imitari possint . nos vero aedolescentē pathicorum modo muliebria appetentē , capillis significam●s . synesius : caluitij en●omium . k summo apud imperitos coma in praeti● est . ibid. l non ●p●rtet solum a vetitis absti●ere , sed etiam a co●cessis , quando fuerit scandalum . chryost . hom. 26 ●n 1 cor. 12. i m int●r●st t●● p●rfectionis & ●●l●●res , & m●l● pariter ●p●●tes deui●●re . in alter● conscienti● , i● alter● fa●● consulis . pu●● t●b● 〈◊〉 licer● ( ets● alia● fortasse liceat ) quicquid ●ale fuer●t coleratum . bern. de considerat . l. 3. c. 4. n nihil aliu● s●nt , qua● d●liram●●t● i●consider●t● leuitati● : lact. de fals● sapientia . cap. 2● . o psal. 4.2 . psal. 119.37 . prou. 30.8 . p 1 sam. 12 . 2● isay 55.2 . q ps. 24.3.4 . q firmum est genus probationis , quod etiam ab aduersario sumit●r ; vt veritas etiam ab ipsis veritatis inimicis probetur . te●tul . de trinit . lib. r see bishop halls contemplations l. 15. hanun and dauids ambassadors , accordingly . s co●suetudi●es patriae nihil minus quā leges obseruandae sunt . stobaeus . s●r. 39. a 1 thes. 2.15 . b ier. ● . 19 . leuit. 18.30 . deut. 12.29.30 . c zeph. 1. ● . isay. 3 . 1● , to 2● . d leuit. 1● . 27 & 21. ● . 2 sā . 10.4 , 5.1 . cor. 11.14 . e isai. 3.16.17 f rom. 12.2 . eph● . 2.2 . & 4 17.18.19 . col. 2 20.21.22 . 1 pet. 4.2 , 3. g 1 pet. 1.14.18 . reu. 13.3.4 h rom. 12 , 15. to 19. & 15.5 6. 1 cor. 1.10 . eph. 4.3 . iam. 3 14. to 18. i 1 cor. 10.32 33. 1 ●im . 2.2 rom. 13.1.7 , 8. 1 tim. ● . 12.13 . to 17. & 3.8.16 . iustin martyr . apolog. 1. & 2 tertul. apolog. adu . gent. k prosper . aquit . de vita contempl. l. 3. cap. 2 3.8 . * pudet ●os nationis suae , quod non germani aut galli sint procreati , ita patriam cap●llo transferunt . tertul de cultu f●em . cap● 4. l c●r frater tib● dicor ex ●beris , & cel●is genitus , tagique ciuis ? an vultu similes videmm esse ? tu flexa niti●us , coma vagaris : hispanus ego contumax capill●s . martial . epigram . lib. 10. epigram . 58. m suetonii nero sect. 51. see doctor hackwels apologie . l. 4. c. 9. sect. 1. n di●othi historia gall. l. 5 p. 424. o 2 sam. 10.4.5 . p pars maxillarum tonsa est tibi , pars tibi rasa est : pars vulsa est : vnum quis putet esse caput . martial . epigr. l. 8. epigr 46. q herodotus lib 4 sect. 124. alexand ab alex. gen. di●rum . l 5 c. 18 r causa praecipua mihi vid●tur ●uiu● mali , vitae comunis fastidium . non ●portet i● facer● quod populus . res sord●da est tritae ac vulgari via viuere . seneca . epist. 122. rusticum putatur omn● quod vulgare , quod ●aturale est . hierom. tom. 1. epi●t . 22. c. 13. s bishop halls contemplations , lib. 15. hanun and dauids ambassadors , accordingly . t horret cap●llis vt marinus , asperi● echinus , aut currens ●per . horace . epodon . lib● epod. 5● u turpis est omnis p●rs suo vniuerso non congruens . august . confess . lib. 3. cap. 8. x 1 thess. 2.15 . y nulla peior est consue●udo aut ipsis reb●spublicis , aut famil●is , quam si vnusquisque semper pro sua libidine vi●at . dionys. halicar . rom. antiqu. l. 5. sect. 10. z quid tibi nunc ●olles prodest coluisse capillo● , sapeque mut●ta● dispos●isse coma●● quid fuco splendente comas redi●ire , quid illas artificis docta subsecuisse manu ? tibullus eleg. l. 1. el. 8. quid iuuat or●ato procedere vita capillo ? aut quid orentea crines perfundere myrrha ? teque peregrini● vendere ●uneribus ? naturaque decus mercato perdere cultu ? pro. pert● eleg. l. 1. el. 2 u plutarch . apothegmata . x concil . constantinop . 6. can. 9. & . 96. y isay 3.22.23 , 24. 2 king. 9.30 . 1 tim. 29.10 . 1 pet. ● . 3 , 4. z clem. alex. paedag. lib 3 c. 3.11 . tertul. de cultu . faem . c. 4.5 , 6. cyprian . de habitu . virg. basil de legendis lib gent. oratio hierom. tom 1 epist. 7 c 5. ep. 8. c. 5.10 . ep. 22 c. 12. ep. 2● . chrysost. hom. 8. ●n 1 tim. 2. theophyl●● . n●r ra●●n 1. tim. 2. ambros. ●ren . tom. 1 p. 3●● . b●rn de consideratione l. 4. c. 6. a agrippa de va● . s●●ent c. 71. mr. stubs his anatomy of abuses , pag 19. to 42. marl●rat . exposit. in 1 pet. 3.3 . g●l●taeus de moribus , lib. sir thomas ouerbury in his character of a fantastique coelius rhod. antiqu. lect. l. 15. c. 8. b senecae de breuitate vitae , cap. 12. stobaeus serm. 6. sed tibi nec ●erro placeat torquere capillos . forma viris neglecta decet . o●●d de arte amandi . lib. 1. c maffa●i hist. ●n● . lib. 11. p. 55● . 557 . gotardus hist. indiae orient . cap. 54. d french histo●y . p. 7. e tom. 1. epist 8. cap 10. c. ● . epist. 19. c. 5. epist. 22. c. ●2 . epist. 47. c 3. sea vitare viros cultum formamque professos , quique su●● ponunt in statione coma● . ou●d● de art● amandi . l 3. f synesius , calu●t●● : enco●mium . g see tibullus eleg. l 1. eleg. 4 & 8. pro●pertius eleg. lib. 1. eleg. 2. petro●●us p●g . 87. synesius . caluitis encomium . stobaeus serm. 6. clem. alex. paedag. lib. 2. cap. 10. lib. 3. c. 2.3.11 . clem. romanus constitut. apost . lib. 1. cap. 4. ouid. de a●te amandi . l. 1.2.3 . h a comae studiosius a lulter● sunt . homerus enim puellarū deceptorem comae nitidioris amantem facit : quasi ad mul●erum corruptel●m coma exornaretur : & adulter is ●pse adulterorumque omnium ●acile princeps , in quem probrosum illud co●uicium ●actaretur . sines●●s . caluitii . encomium . i numb . 33. ●2 isay 2 . 1● . k concil . constantinop . 6. 〈◊〉 trullo can. 100. synodus augustensis . an. 1548. c. 28 l scynesius ib. hanc decet inflatos laxè i●cuisse capillos . ouid. de arte a man. l. 3 m nullus comatus , qui non etiam & impudicus . synesius . caluitli . encomium . caelius rhod. antiqu. lect l ●● . c. 8. n mat. 18.6 , 7.8 . rom. 14.13 to 23. 1 cor. 8.7 . to 14. & 10 32. 2 cor. 6.3 . see caluin . instit. l. ● . c. 1● . sect. 11.12.13 . o inter causa● mal●rum nostrorum est , quod viuimus ad exempla : nec ratione componimur , sed consuetudine abducimur . seneca . epist. 123. p dociles imitandis turpibus ac pra●is omnes sumus . iuuenal . satyr . 14. in hoc ruentis in deteriora seculi cursum , plures ●runt qui tribuni vitium ●mitentur , quam qui militis v●rtutem● quintilian declamatio● 3. q qu●l●● sun● publica ci●itatu● studia , tali● etiam est priuat●rum vita . qua enim vi●●squisque s●lus , aut pud●re pr●pri● , aut ab alio impeditu● facere veretur : ea●●●ore publico recipia●tur , ab eo in su● volun●a●e a●i●run exemplo & consu●tu●ine confirma●o , faci●●●● & a●dacim pa●rantur . dionis● hallicarnas . rom. antiq●● lib. 5. sect. 10● r sed vitare viros cultum form●mque professos : quique su●s p●nunt in stati●ne co●●a● . famina quid faciet , cum vi● sit leuior ipsa . quid. de arte amandi . lib. 3. nec tame● indignum sit , si vobis cur● placendi , c●m compt●s habeant secula nostra vir●s . idem . de medic●● mi●e faciei s see herodotu● e●terpe . sect. 57. ouid. metamorph. lib. 4. & natalis comes * see plinie , nat. histor. l. 9. c. 29. t isai. 3.16 . to 25. zoph . 1. ● . prou. 7.10.16.17 . 2 kings 9.30 . 1 tim 2.9.10 . rom. 12.2 . 1 pet. 3.3.4.5 . u mat 7.1 . ioh● 7.24 . rom 14.13 . 1 cor. 4.5 . x 2 pet. 2 7. y mollities paucorū , labes ●st plurimorum s●lu● de guber . d●i l. 7. p. 265. z ignosce mili● , non facile adducor licitū consentire , quod tot ●llici●a parturit . b●r●● . de cons●d . lib 3. c. 4. a ca●e . e●hicorū . l. 3. c. 1. b nihil est facilius quam amictum imit●ri alicuius , aut statum , aut ●otum . cicero de oratore lib. 2. c rom. 12.2 . 1 pet 1.14 . d col. 2.20.21 e ephes. 2.2 . & 4.18 . rom. 13.13 , 14. f 1 pet. 4.2 . g m●th 6.8 . 1 co● . 7.23 h ephes 5 1. i 1 cor. 6.19.20 . reu. 13.3.4 . k 1 pet. 1 . 1● . l i●hn . 2 6. rom. 14.8 . 2 cor. 5 15. 1 thes. 5.10 . m 1 pet. 2.21 . 1 iohn . 2.6 . n spiritualis homo omne opus suum trina quadam consideratione praueniet . primū quidem an liceat : deinde an deceat ; proinde an expediat . bern. de considerat . l. 3. c. ● . o non quod in seculo sumus ● deo● exi●●●min , se● siquid de secul● sceleribu● , & cri●inibus al●igerimus ●er●ul . de spectac . lib p honestissimum est , maio●um vestigia ●●qui , recte si praecesseri●● . plin. epist. l ● . ep. 8. q non ●mitand● nobis illi sunt , qui sub christi●no n●●ine gentilem vitam agunt , & al●ud professione , aliud conuersatione ●estantur . hierom. tom 1. epist. 11. c. 2. q ga●d●t l●●datis ire super●a comis . proport eleg. l. 2. el. 1. r quicquid insolitum est in turba notabile est . seneca controuers . l. 4. proaem . paruae leues capiunt animos , ouid. de ar●e amandi● lib. 1. s isay 3.9 . ier. 8.12 . phil. 3.19 . t ezra . 9.6 . iob. 42.6 . ezech. 21.43 . luke 18.13 . u ier 8.12.13 isai. 3.9.10 . * quid tam bestiale , acquomod●●o● ind●ce●s tibi voluntate pro l●ge vti , & qui● no● est ad quem appelleris volunt● vt● , negligere rationem ? non mi●●● deiecti quam ●l●ti animi est , v●●ut● rationi● expertem , non pro ratione sed pro libitu agere , nec iudic●● vti , sed appetitu . bern. de considerat . l. 3. c. 4 x rom. 8.12.13 . & 13.14 . col. 3 5. y see argument 4. z prou. 2.18.19 . & 22.14.23.27 . a pudi●●tiae christianae s●tis non est esse , verum et videri . tertul. de cultu fae●n , cap. 4. inter christianum & gentilem , non fides tantum debet , sed & vita distinguere : & diuersam relig●onem ver diuersa opera monstr●●● . hieron . tom. 1. epist. 14. c. 2. omne malum aut timore , aut pudore , natura per●udit tertul. apolog adu gent. c quod solum formae decu● est cecidere capilli , &c. petroniu● p●g . 8● turpis sine ●rondibus arbor , & sine crine caput . ouid. de a●te amād . l. 3. see apu●eius metamorph . l. 2. p , ●02 , 103. d 1 cor. 11.14 e coma ●aeminedecus , vir● dedecus : paulinus epist. 4. ad seuerū . synes●●s caluitii . enc●mi●● . ab●ose● prīmasius , theodoret , & theophylact . cōmēt . in 1 cor. 11 ● 4. see argument 4● f sto●a●● de intemperantia serm. 6. athaeneus dipnos . l. 12. c. 5.7 , 9 , 10. g vsu etiam praetios● dege●erant , quorū●utem difficili● possessi● eoru● grat● per●un●ti● . ambr. de elia & ieiun . c 9. h french history p. 7. see caeliu● rhodig . an●iqu . lect. lib. 15. c. 8. a 1 cor. 11.5.6.15 . b quid capillum ingenti diligentia comi●● cum illum vel effuderi● mor● parthorum , vel geman●r● n●do vinxer●●● vel vt scyth● solent spar●●ri● : i● quol●be● equ● de●●ior ●actabit●● iub● , horrebi● in le●●●● ce●nice formosi●r . seneca epist. 124. c tu i●●enil● decu● ser●●● nec pul●hrior ille , ●n long● fuerit quam breuiore com● . martial . epig. l. 9. epig. 14. d see synesiu● caluiti● e●comium , accordingly . e plutarch . lisander . & lacon : institut . arist. rhet. l. 1. c. 9. zenophon laced●m . respub : boemus de mor. gent. l. 3. c. 13. f discant a te coepiscopi tui c●matulos puero●● comptos adolescentes secum non habere . bern. de consid l. 3. c. 6 g crinium copiae vires mi●uit , & quasi e corpore exugit . philip. louicerus turcic . hist. l. 2. c 3. h synesius . calu●tii encomium . alex. ab alex● gen : dier . l. 5. c. 18. plutarch . thesius . polydor. virg. de inuent . rerum . l. 3. c. 11. obiect . 2. answ. 1. i rom. 5.8 . k isay. 40.6.7 . anceps forma● bonum mortalibus exigui donum breue temporis , v● velox celeri pede laberis . res est form● fugax . seneca hyppolitu● act. 2. form● bonum fragile est , quantūque accedit ad annos , fit minor , & spati● carpitur i●sa su● , &c. ouid. de arte amand● , l. 2. qualis est ista pul●hritudo quam leui● febricula perdit , & rugos● senectu●ita dissolu●t , vt nec fuisse putetur ? bern. de ordine vitae . col. 11 15. m. l see pag. 1.2 m mulieres faeminam ex●●erunt , & virorum licentiam aequauerunt . non mu●at● foeminarū natura● sed vit● est . sen. ep. 95. n ex f●minis mutari in mares non est fabulosum . plin. nat. hist. l. 7. c. 4. omnia ●unc immuta●it luxus : homines patiuntur muliebria , et faeminae pr●ter naturam viros agunt . clem. alex. pedag. l. 3. c. 3. paeminae virili ●abitu veste ●u●ata , erubescunt esse quod nat● sunt ●rines ampu●ant . hierom. tom. 1. ep. 12. al which may be well applyed to our times o plin. nat. ●ist . l. 16. c. 44. alex. ab alex. l. 5. c. 12. p acosta . hist. indiae l. 5. c. 15. purchas pilg. l. ● . cap. 12. q ludou . almida . epist. ad soci . iesu ann. 1565. maffaeus select . epist. ex india . l. 4. p. 170 r hierom. tō . 1. epist 43. c. 3 s surius . tom 1. conc p. 373. gratian. distinct . 30. t strabo . ●eog . l. 17. plutar. de aere al●eno : cael. rhod. antiq . lect . l. 18. c. 12 zonar . a●●nal tom. 2. f. 80. purchas pil. l. 6. c. 8. u iulius capitolinus in vi● maxim. lactā de falsa relig . l. 1. c. 20. c●el . rhod. ant. lect l. 18 c. 12 x ●ul capit●l , maximin●s e● balbinus : pag. 272.302.307 . y zonaras a●nal . tom. 2. fol. 105. z epiphan lib. 2. contr . heres . cōpend . doctr. eccles. cathol . pag. 910. a strabo . geogr . l. 11 alex. ab alex. l. 5. c. 18. b s●linus p●lyhist . cap. 27. plin. nat. hist. lib. 6. c. 13. c pet. martyr . indian hist. decad. 3. c. 4. d purchas pil. l. 9. cap. 5. e plutarchi . lycurgus . boemus de mor. gent. l. 3. c. 13 alex. ab alexandro . l. 2. c. 5. f opme●●● chronogr . pag. 391. g lucian . de dea syria . cael. rhod. antiq. lect. l. 11. c. 24. h iohan . miletii . epist. de reliqu●is & sacrific . vet : borussorum . i purcha● pilgr . l. 9. c 2. k iraeneo epist. tom. 1. pag. 233. g. l 1 cor. 11.6.14.15 . m cael. rhod. antiq. lect. l. 22. cap. 2. alex. ab alex●ndro . l 5. cap. 18. n plin. nat. hist. l. 1● . cap. 44. alex. ab alexandro . lib. 5. cap. 12. o lucian de dea syria . cae● . rhod. antiq. lect. l. 11. c. 24. * platoni phaedon . cael. rhod. antiq. lect. l. 7. cap. 23. alex. ab alexandro l 3. cap. 7. busbe●quius● epist● eccles. epist. 1. pag. 22. p zonar . annal . tom. 3. fol. 143. q deutr. 21.11 , 12 , 13. hierom. tom. 2. epist. 84. paulinus epist 4. seuero r alex. ab alexandro . lib. 3. cap. 7. s suetonii caligula . cap. 5. t pur●has pil. l. 4. cap. 10. u alex. ab al●xand●o . l. 3. cap. 7. x pur●has pil. l. 5. cap. 10. y athenaeus : dipn●● . l. 12. cap. 8. z herodotus . lib. 6. a ludouic . patricius . l. 5. cap. 7. purchas pil. l. 5. cap. 10. b purchas pil. lib. 1. cap. 7. c tacitus de moribus germ ca. 6. boemus de mor. gent. lib. 3. cap. 12. munsters geo. lib. 3 cap. 13. al●x . ab alex. lib. 4. cap. 4. cap. 1. d zonaras annal . tom 3. sol . 141.155.165 . e purchas pil. l. 5. c. 5 & 9. f alex. ab alexandro . l. 3. cap. 5. purchas pil. l. 9. cap. 1. french hist. in the l●fe of clodion the hairie . p. 7.8 . g nec vsquam inuenta est , aut inuenire potest , quae nouaculae caput submiserit , praet●rquam in gr●ui aut inauspicato euētu : si vllam vsquam eiusmodi tempus tulit , mihi certè neque auditū , ●eque visum vnquam . synesius caluitii encomium . h 1 cor. 10.5.6.15 . i 1 cor. 6.9.10 gal. 5.19.21 . ephes. 4.19 . rom. 13.13 . isay 14.16.17 k nihil est nequi●● aut turpiu● effaeminaet● viro. cic. tusc. quaest. l. 5 l m●l●tē christi verum ni●il molle decet . ambr. enar. i● psal. 3● . a viris nihil magis pudor● esse oportet quam si muliebre aliquid in se habere videantur : salu. de. gub. dei. l. 5. p. 264. b isay 3.24 . 1 tim. 2.9 . 1 pet. 3.3 . c basil. com. in isai. 3. clē . alex. pedag. l. 2 c. 8.12 . l. 3. c. 3●11 . tertul. de cultu . fam. c. 3 , 4 , 5 , 6. cypr. de habit . virg● a amb. de virgin . l. 3. chrys. hō . 8. in 1. tim. 2. hier. ep. 7 c. 1. ep. 8. c. 9 , 10. epist. 22. c. 12. epist. 23. the●philact , theodoret , & primasiu● in 1 tim. 2 sec agrip . de van. scient . cap. 71. athaeneu● dipnos . l. 12. c. 7 , 9 , 10 , accordingly . d can 9 & 96. surius con●il . tom 2. e capillis artificiosis & intortis crinibus incedere , perd●ti , andr●gyni , effeminatique hominis est . eum qui vir est pecti , tonderi , crines componentem ad speculum , genasq , radi , velli , ac deglabari , quomodo non est plane muliebre ? certe nisi quis eos nudos viderit muliere● esse putauerit , &c. clem. alex paedag. l. 1 c. 10 l. 3. c. 2 , ● . f see letter ( c ) & hierom. ep. 8. c. 10. ep 10. c. ● . ep. 19 c. 5. ep. 47. c. 3. g quam deforme est virum facere muliebria : ergo & pariunt , ergo par●●●iant qui crispant coronam sicut faeminae . irenaeo . ep. tom. 1. p. 2●3 . h d●i hominesque male ●derint has bellua● humano effigie , compto faeminarum ad mollitiem capillo : de rem . vtr. f●●rt . l. dial. 20. i de moribus lib. k de van. scient . c. 63 , 64 , 69 , 71. l de instit. cyri. lib. 8. m de breu. vitae : c. 12. nat hist l. 7. c. 31. controues . l. 1. prooem . n fortem vocemus cuius horrentes comae manduere n●rdo ? hercules furens . o nec tamen i●dignum si vobis cura plae●endi , cum comptos habeant secula nostra viros : de medicam . fac. p pectere t●●olim , sed nec turbare caepillos : splendida sit nolo , sordidae nolo cutis nec tibi mitrarum , nec sic tibi barba reo●um . nolo virum nimium , pannice , nole parum . epigr . l. 2. epig. 29. q leuoris autem & glabri●iei , si in viros quidē , est mulierculae : si in faemina● autē , adulterae : vtrunque autem est a nostra republica longissime alienandum . clem. alex . paedag. l 3. c. 3. quid ex talibus expec . tandum est , qui comas superuacuas curant , nisi vt lasciuus ille ornatu● faeminas praetereuntes inui●et , aut alienis matrimoniis insidietur ? basil. de legend lib. gentil . o●at . r quid ? illos ociosos vocaes quibus apud tonsorem multae horae transiguntur ? dum de singulis capillis in consilium itur , &c. sen : de breu. vitae c. 12. s capilli in●orti , fuci , tincturae , & colores illiti , animam intinsecus aegrotare significant . clem. al●x . paedag. lib. ● . cap. 2. t vittae permultae differenti● ac curi●s● , & super●●c ●n●● capillorum plicaturae , et cri●ium in●um●rabiles figur● & praeci●s● speculorum structur● qui●bu● se comp●nunt , sunt faeminarum qua omnem p●dorem exuer●̄t , quas qui ●●retrices v●c●●●rit is non ab●rra●erit . ib. u cult●● f●cit mulieres mer●tric●s , vir●s autem a●dr●gynos effaminatos & adulteros clem. alex . pae l. 3. c. 2. x qvi sanos habent ●culos solam animi pulchritudinē in homine diligunt & venerentur . bern. de ordine vitae . c. 1115. m. non caduci corporis pulchritudo vel morbo peritura vel senio , se● nullis obnoxia casibus , opinio ●onorum nunquam moritura meritorum , hominibus est decors : ambr. de virgin. l 1 tom. 4 p 220 g. pulchritudo optima est pulchritudo ●nimae ; quando fuerit anima ornata sancto sp●ritu , iustitia , prudentia , fortitudi●e , temperantia , bonorum amore et pudore , quo nullus color nitidior vnquam visus est . clem. alex paedag l. 3 c. 11 see cap. 2 , 3. y 1 sam. 16 , 6 , 7. isay 57.15 . & 62.1 , 3 , 4 ps. 16.3 . ps. 45 , 11. clē . alex. paedag. l. 3. c. 2 , 3 , 4 z isay 53.2 , 3 clē . alex. p●dag . l. 3. c. 1. * psal. 45 , 6 , to 15. reu. 12.1 . & 3.5 , 18 , & 7 , 9 14. eph. 5.27 . cant. 4 to 16. b cant. 4 , 9. t●liter pigmentatae deū●abebit is amat●rem . tert. de cultu . f●em . c. 7 c quanto am plius corpus for●s propter van●m gloriam ●●mponitur atque ornatur , tanto interius anima foed●tur ac sordidatur . bern. de modo viuendi serm. 9. qui ●rnatum corpore vestis affectat , animam suam virtutū splendore despoliat . fulgent . epist. 3. ad probam . noli ac●iperecincinnos corporalium capillorum . nō illa ornament● se●crimina sunt , le●ocinia formae , non pracepta virtutis . amb. de virg : l. 3. t. 4. p. 232. e. d psal. 29.2 . ps. 96.9 . & 110.3 . e psal. 45.13.14 . iob. 28.16 , 17 , 18. f dan. 12 , 3. math. 13 , 43. g non deformitate corporis animus fo●datur , sed pulchritudine animi corpus ornatur . senec. epist. 66. naturae decus mores exornant boni . stobaeus ser. 65. h nihil pulchritudo iuuat cum quis mentē non bonam habet . eurip. oedipo . i vnumquodque animal in suo genere ac specie pulcherrimum est : quod si de altero in alterum tranferatur , nihil impeditius ad vtilitatem , nihil deformius ad aspectum videri necesse est . lactant. de opific . dei cap. 7. rectiora decentioraque sunt ●●nia quae vis & habitus naturae ●inxit , quam quae expressit conatus artis . cla●ke de aulico . lib. 4. k propriam perdunt pulchritudinem qui externam inducunt . clē . alex. paedag. l. 3. c. 2. mulieres si sunt pulchr● , sufficit naturae : non co●tendat ars contra naturam : sin autem sunt natura turpes , ex iis quae sibi applicant , quod non habent arguunt . id. paedag . l. 2 c. 12. sordidat lauatio ist● , non abluit , nec emendat membra , sed maculat . cypr. de hab . virg. simplex & ●uda verit●● satis ornata per se est : i●●oque ornamētis extrinsecus fucata corrumpitur , non emendatur . lactan . de falsa sap. c. 1. color arte compositus inquinat corpus , non mutat . con●●t formam quicquid consumitur artis . petronius : pag. 74.154 . l math. 6.28.29 . see chrysost. hom. 23. in math. m see clem. alexan. paedag. lib. 2. cap. 10. lib. 3. cap. 2 , 3 , 11. ter●ul . de habitu muliebri● cap. 5. decultu faem . cap. 4.5 . cypr. de habitu virgin : ac●ordingly . n manus deo inferunt , quā●o illud quod ille ●ormaeuit , re●ormare & transfigura●e contendunt : quia opus dei est omne quod nascitur ; diaboli quodcūque mutatur . quod ornari te put as , quod put as comi , impugnatio est ist a diuini operi● , praeuaricati● e●t veritatis : et tute impune existimas laturam tam improbae temeritatis audaciam , dei artificis offensam ? cypr. de hab virg. in dominum delinquunt qui cutem medicaminibus vnguunt , genus rubore m●culant , oculos fuligine collinunt , capillos crispant , & croco vertunt , displicet nimirum illis plastica dei : in ipsis redarguunt , reprehendunt artificem omnium . repraehendunt enim cum emendant , cum adijciunt , a diab●lo artifice sumentes additamenta ista : qui indubit●te huiusmodi ingenia concin●auit vt in nobis quodamodo manus deo in●erret . quod nascitur , opus dei est : ergo quod fi●git●r diabol● negotium est . diuino ●peri satani ingenia superducere , quam scele●●e est ? tertul. de cultu . faeminar . cap. 3. o nemo ducem sequitur naturam : viuitur arte . factus homo est operis , nunc opus ipse sui . o●en : epigram . pars vlt. lib. 2. epigram . 76● p matth 5.36 . cap. 10.30 . luke 21.18 . q nu●quid bruta mutant speciem suam ? cur nos mutare desideramus ? ambros . irenae● . tom. 1. pag. 233. f. clem. alexand. paedag. lib. 3. cap. 2.3.11 . r isay 45.9 . rom. 9.20 . s no● e●t ornamentum virile cōci●●itas seneca . epist. 115. vt ●orm● cura non omnino negligenda , ita nimi● anxiè curari parum viro dignum . eras. de educa● . puerorum , p. 23. t fo●ma viros neglect a decet . ouid. de art. amandi . lib. 1. pulchritudo neglect a magis quā affecta●a a viros exornat . bernard . de ordine vitae . col. 1116. g. u 1 sam. 16.12 . iob 42.15 . lam. 1.6 . x gratior est pulchro veniens a corpore virtus . virgil. aenead . l. ● . s●n epist. 66. see b●rn . de ordine vitae . co. 1115.1116 accordingly . y no● e●t p●lchritudo vera quae vitiorum habeat de●o●mitatem : ambros. l. 5. in luke 6. tom. 3. p. ● 8. ● . pulchrum ornatum mali more speiu● caeno collinunt . nequicquam exor●ata est benè qua mo●ata est malè . plaut . mostellaria . act. 1. pag. 29. z e●riosum quidem esse & vinosum , etsi sint magna vitia , non tamen tanta , quantum e●t nimium sui ornandi studium . ib. paedag. l. 3. c. 2. a see the authors quoted pag. 1. & 2. non de integra conscientia v●nit studium placendi per decorem , guem natura liter inuitatorem libidinis scim●s . tertul. de cultu . faemin cap. 2. ornamentorum insignia & lenocinia fucorum , non nisi prostitutis & impudicis faminis cōgruit : & nullarum ferè praeciosior cultus est , quā quarum pudor vilis est . cyprian . de habi●u . virgin. non est mulieris , sed meretricis illud nimium sui ornandi studium . clem. alex. paed. l. 3. c. 2. b rara est concordia formae atque pudicitiae : iuuen. sat. 10. lis est cum forma magna pudicitiae . ouid. epist. 1 5. inter formam corporis & animae ca●titatem lis propè perpetua est . rarissime forma pudicitiae con●unctae est . rar● admodum ●orma insignis et honestas vno sub lare habitant . petr. de remed . vtr . fort. l , 1. dial. 65. l. 2. dial. 1. c dignitas formae possidentibus grauis , appet●ntibus exitiosa coniunctis periculosa , rentationibus exposita , scandalis circundata . tertul . de cultu . faem . cap 3. fall●t enim multos ●orma sine arte decens . ouid. de remed . amor. l. 1 forma castis damno mori●us esse solet . forma est gratior , sed gibbus est tutior : forma paucis ad vtilitatem , multis ad perniciem , nullis ad salutem veramque gloriam data est . multos forma fecit adulteros , castum nullum . petrarch . de remed vtr . fort. l. 1. dial ● . & 6● l. 2. dial. 1. multis species eximia corporis pernici●m attulit , & ipsis quo possident , & ●●s qui specta●t . possessori so ●icitudinem , metum , suspitionem , n● iteriam peccan li , libi ●●nis fomentum ac copi●● affert : s● pudicus esse cupit , ●oc ipso miser est : quod formosus : ●i impudicus est qui forma praecellit , quid tandem debet suo bono , nisi vt facilius ●oreat ? eras de rat. con●●r . epist. p. 43. d lenocinia formae nunquam non prostituto corpori coniuncta & debita sunt . clem. alex. paedag. l. 3. c. 3. see cap. 2. & 11. e non hab●t cas●itatem veram , quae intuentibus parat illecebram● nec ●idem seruat christo , quae populo magis quaerat placere quam spanso . fulgent . epist. 3. ad probam . non computari iam potest inter puellas & virgines christi , quaesic viui● vt possit adam ●ri : cypr. d● hab. virg. * quid 〈◊〉 alteri periculo sum●● ? quid ●lli● alteri co●cupiscentiam imp●rt●m●● ? quam si domin●● ampliando legem a facto stupri non discernit in p●●na , nescio an imp●●e abea● qui ●licui fuerit caus● perditionis . perit enim ille si●●l in t●● f●●●a si co●cupierit , et admisit iam i● animo quod co●cupiuit , & fact● es tu gl●diu● illi ; vt ● culpa vaces , ab inuidia non liberaueris . expinga●●● nos vt alteri pereant , vbi est ergo , diliges proximum tuum sicut ●eipsum ? tertul. de cultu faem . c. 2. si tu te sumptuosius comes & perpublicum nombiliter inceda● , oculos i● te iuuentutis illici●● , suspiri● adolescentum post te trab●● , concupiscendi libidinem nutria● , peccandi fomenta succendas , vt & ipsa non pereas , al●os tamen perdas , & velut gladium te & venenu● videntibus praebea● , excusari non potes quasi mente casta sis ac pudica . cypr. de habit . virg. f vbi pudicitia , ibi vacua pulchritudo . tertul. de cult . faem . cap. 2. g valer . maximus l. 6. cap. 1. petrach . de remed . vtr fort. l. 2. dial. 1. erasm. de rat. conscrib epist pag. 43. h cum & nostra & aliorum causa versatur i● studio periculosissimum decoris iam non tantum conficta & elaborat● libid●nis suggestum recusa●dum est , sed etiam natur●●is speciositatis oblitterandum dissimulatione & incuri● . sancta faemina sit naturaliter speciosa , non adeò sit occasioni . certe , si fuerit , non ignorare , sed etiam impedire se debet . t●rtul . de cult . faem . c. 2.3 . i see b.c. k fastus inest pulchris , sequiturque superbia formam . ouid. fast. l. 1. forma quotaquaeque superbit . ●d de arte amandi . l. 3. mulieres formosae plerunque superb● clerke de aulico . l. 4. p. 244. maximinu●●o etiam ●uit superbior , quo pulchitudine orat conspicuor . op. merus chronogr . p. 254. l cael. rhod. ant. lect l. 26. cap. 21. m in. hoc cognoscimus quod seculum diligim●s , quia praeciosa vestimenta amamus . qui s●e●culum non diligit pulchritud●nem corporis non quaerit . bernard . de modo bene viuendi serm. 6. n rom. 8.13 . & 13.13 . gal. 5.24 . col. 3.5 . o in his character of a phantastique . p in sola anima pulchritudo & turpitudo apparent● & ideò is solus vere pulcher est , qui est virtute praeditus . clem. alexan. pae●ag . l. 2. c 12. pulchritudo tua sit bona vita . stude it aque placere christo , non praeciosis vestibus , sed bonis moribus : non pulchritudine carnis , sed pulchritudine mentis bernard . de mod. bene viuendi : serm 9. illis ampla satis f●rma pudicitia . tibullus : elig . l. 1. elig 2. q non despiciat quid de se vnusquisque , & maximè vir bonus sentiat . nam negligere b●norum iudici● vel arrogantiae , vel dissolutionis est . ambr. de. officijs lib. 1. cap. 47. r de sacerdoti● barbis . fol. 17. s see mr. perkins his cases of conscience . lib. 3. sect. 3. quest. 3. see page 27. t videte n● fragrātia capitis faetorem vit● praestet . diog. laert. l. 6. diogenes . u cu● 〈◊〉 tuam p●●ci●fi● reb●● i●pi●gu●● & a●●●n●● , quam p●st pauc●s dies ve●mes d●uoraturi sun● i● sepulc●●o : anim●● ver● t●am no● ad●●nas , b●ni●●p●rib●● , qua de● & a●geli● 〈◊〉 praesenta●da est in c●li● ? quare 〈◊〉 tuam vil●p●●dis , & ●i c●●nem praponi●● domi●am aucillari , & aucillam d●minari , mag●● a●●sio ●st . bernard . meditat. c. 3. x athena●● dipnos . l. 12. c. ● . herodoti cli● . p. 33. platonis phado● . homer● . iliad . lib. 23● diodorus sic : bibl. hist : l. 1. sect. 84. suetonii caeligula . sect. 5. apulei●● : de aure● asino . l. 29 bede . eccles. hist. angl. l. 4. cap. 19. boemus l. 1. c. 5. alex ab alex● l 3. c. 7. coelius r●od● antiqu. lect. l. 7. c. 23. l 17. c. 21. polydor. virgil. de inuentor . rer. l. 6. c. 9. purchas pilgr . l. 5. c 9.10 . ludouicus patriciu● l. 5. c. 7. y iob. 1.20 . isay. 7.20 . & 15.2 ier. 7.29 . & 16 48.37 . ezech. 7 . 1● . & 27.31 . amos 8.10 . mich. 1.16 . z see page . 49. a cur decoras quod mox foedandum est ? cur depingis quod necesse est conculcari ? quid ibi valent venustae formae , vbi puluere maculantur assiduo ? bern. ad gul : abbatem : apologia . b spectatum veniunt , veniunt spectentur vt ipsa . ouid. de arte amandi . lib. 1. quid pu●●● in his omnibus queritur ? p●nitentium compunctio , an intuētium admiratio ? bernard . ad gul. abb. apolog. c chrys. hom. 8. in 1 tim. 2. theophylact : in 1 tim. 2. d eo creditur sanctior quo coloratior . bernard . ad gul. abb. apolog. e se pie sacrificasse opinātur , si cutem lauerint . lanctantius de iustitia . l. 5. c. 20. f dum orantium in se retorquent aspectum , impediunt & affectum . et magis mi●antur pulchrae , quam venerantur sacra . bern. ad gul. abb. apol. col. 10 c 3. qui ad ecclesiam non venit impieta●tis reu● est , qui sic venit sacrilegii . salu. de gub. dei. l. 8● p. 284. * ociosa sedēt depictae ad spectaculum . clē . alex. paedag. lib. 3. c. 2.11 . g quo●tò diutiu● deu● n●● expectat , vt ●mendam●● , tanto districtiu● iudicabit , s● neglexeri●●●● bernard . medita● . cap. ● . the vanity of mans present state proved and applyed in a sermon on psalm 39.5. with divers sermons of the saints communion with god, and safety under his protection, in order to their future glory, on psalm 73. 23, 24, 25, 26. by the late able and faithful minister of the word john wilson wilson, john, minister of the word. 1676 approx. 384 kb of xml-encoded text transcribed from 120 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a66558 wing w2905 estc r218560 99830142 99830142 34592 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. a66558) transcribed from: (early english books online ; image set 34592) images scanned from microfilm: (early english books, 1641-1700 ; 1942:15) the vanity of mans present state proved and applyed in a sermon on psalm 39.5. with divers sermons of the saints communion with god, and safety under his protection, in order to their future glory, on psalm 73. 23, 24, 25, 26. by the late able and faithful minister of the word john wilson wilson, john, minister of the word. golborne, j. [16], 224 p. printed for samuel sprint, at the bell in little-britain, london : 1676. first leaf blank. laudatory poems, one on the "much lamented death of the reverend mr. john wilson", signed by j. golborne. caption title on p. 1 reads: the present state of man, a state of extream vanity. reproduction of the original in the bodleian library, oxford. 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 sermons, english -17th century. pride and vanity -early works to 1800. 2004-12 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the vanity of mans present state proved and applyed , in a sermon on psalm 39. 5. with divers sermons of the saints communion with god , and safety under his protection , in order to their future glory , on psalm 73. 23 , 24 , 25 , 26. by the late able and faithful minister of the word john wilson london , printed for samuel sprint , at the bell in little-britain . 1676. to the honourable the lady catharine booth . madam , these sermons to which you gave so free entertainment when they were preached under your ro●f ( which you made a sanctuary ) do not doubt of your countenance . the first part ( being of mans state altogether vanity ) was by the reverend authors own hand scarce finished before his distemper bad disabled him from service of this nature . and albeit , the latter part were by him destined to obscurity amongst his private papers ; yet by the assistance of special friends , that compared his short notes with what was taken from his mouth . i have answered the importunity of others , that often pressed me to make them publick ; being very much perswaded that ( howbeit they want those enlargements and pollishings which they would not have wanted , had he designed them for the press . ) i shall not in the least be injurious to his memory , amongst those that were acquainted with his learned abilities ; and have the ingenuity to grant what allowance may be justly challenged , where the author is not the putter forth of his own work ; and withall , will understand the disadvantagious circumstances he lay under , both in his studies and preaching . his strong bodie and vivacious spirits being weakned and rendred languid by an inveterate distemper . i presume ( madam ) these discourses will have due esteem and value from you , who have made religion your most serious and close concern , received the word with all readiness , given eminent testimonie of the power of it in a mortified and holy conversation , and especially prized old , plain , substantial truths , which have put you in mind of your frailty , and been furtherance to your faith , love , and holy obedience . whilst some , either utter strangers to communion with god ( or worse ) malicious scorners have undervalued the saints heaven upon earth ; and too many others , leaving necessary and acknowledged doctrines , in the study and practice of which , the servants of christ have lived holily , and died happily and gaping after new-nothings , strange notions , not at all conducing to their improvement of an heavenly life , have puffed up their fancies and thinned their souls . i cannot forget with what pious zeal , and christian courage god hath spirited you that have adventured to be singular in the strictest profession and practice of piety ; and set you aloft , high above all the little dangers and fears of sullying your quality by being thought over serious and too busie about soul-concerns ; well understanding that the noblest extraction cannot be embased , but the meanest ennobled by holiness , and that it is honour of a double die , for which ladies are more beholding to their virtues than titles or escutcheons ; their devout lives , than dead ancestors . with what a publick spirit hath god acted you , to appear so worthily for his desired service ? though well aware that it would cost you the indignation of the greater sort , and the rude taunts of the profane rabble , which have concerned you no more , than to animate your godly resolution to be yet more vile in the discharge of a good conscience , service of god in your place , and according to your degree . nay your manner of life so blameless , so exemplary ; your zeal for god and his truth are and shall be your lasting honour , and embalm your name , when the sect of the libertines ( that live at so lewd a rate as if their immortal souls were designed only to give a freshness to their faces , gracefulness to their carriage , briskness to their spirits , and in all to serve their vanity ) shall be sweetly fed upon by the worms , and leave a memory more odious than their carcases . but , while i am doing justice to your virtues , least i should offend your humble modesty , ( which deserves so much the more , by how much it less affects mention of what is due to the world as well as you ) i shall add no more but my humble and earnest prayers to almighty god to sanctifie you wholly to preserve your whole spirit , soul and body blameless unto the coming of the lord jesus christ. to the reader . it cannot but be highly proper , that the sons of men should be acquainted with the nature of their present state , that so they may see whether they are to acquiesce in it , or seek after another , which may afford more happiness and contentment . their endeavours after another state will doubtless be proportionable to their apprehensions and esteem of this . if they take this to be good , they will rest satisfied with it without seeking any farther : but if otherwise , they will look about them , and enquire after another . those israelites which think well of egypt , move but faintly towards canaan . and whiles peter perswades himself he hath glory enough upon mount tabor , he cares not for seeking for any more . he will never care much for an heaven above , who conceits he hath one below . but then on the other hand , he who takes this present state to be a state of vanity , and sees he is like to pass away his dayes in sin and misery , will ( if he be one that hath not lost the use of his reason ) cast about , and endeavour to possess himself of a better state , wherein he may be free from those evils which now he groans and sighs under . such a man will be ready to cry out and say , o what shall i do ? what course shall i take ? which way shall i deliver my self out of my present distress ? oh that i had wings like a dove , that i might flie away , and be at rest ! oh for elijahs chariot and and horses , to convey me up to glory ! oh that i could climb up beyond the stars , and seat my self amongst those blessed souls which are about the throne of god! then might i wipe away all tears from mine eyes , and triumph over my present misery . but whiles i am in the state wherein i am , surrounded with ten prations , sins , afflictions , what can be expected , but that i should sit like jerusalem , with the tears upon my cheeks , and make them my meat and drink night and day ? what more than this can be expected from me , save that i am to despise the world with all the flatteries thereof , and exercise my self in a vigorous and restless pursuit of a state which will yield me that comfort which this is utterly uncapable of affording ? such as this will be the language of a man , who understood the nature of this present state . and to work the sons of men to such resentments of it , and truly endeavours after a better state , is the intent of this small discourse : wherein i have endeavoured to shew what a kind of state this is , how it came to be so , and what use we are to make of it . it was indeed some late unhealthfulness of mine own , which lead my thoughts to this subject , but there is no reason wherefore that should render it less acceptable ; for the nature of it is so common to all mankind , that there are no persons whatsoever , but are concerned in it . and there are none sure , unless they have lien a sleep ever since they came into the world , but can contribute some evidence to the present truth . he that hath lived any considerable number of years in the world , and yet hath nothing to say of the vanity of his present state , is rather to be look'd upon as overwhelm'd with vanity than exempted from it . but whether men are sensible of the vanity of their present state or not , the point insisted on will nevertheless remain in force against them . now let the great lord and disposer of souls , bless the following instructions , open the eyes of men that they may see the vanity of their present state , and stir them up seasonably to make out after a better , that so being freed from sin and misery , they may they may enjoy a state of holiness and peace for ever . in sequentem doctissimi domini johannis wilsoni de statu vanitatis vanissimo tractatum . alitis aucupio argenti lassatus inani , crasse , sitibundus fulvum , liquidumque metallum deglutis . quis non crassus ? sud●re solutae liquuntur vires , cura laniantur atroci , fallitur , eripitur , lato captatur biatu , ulterius sitiens tamen urget hirudo petendi . quis petit ah quis ! aquas ex fonte salutis aperto ? quisve deum , christum , coelum sectatur anhelus ? aut tempestiva quis s●llicitudine status pungitur aeterni ? nullus ? forte unus , & alter . pro coelo certare jubet sapientia , clamans excute segnitiem , cessator , ad arma vocaris ; persentisce , piger , stimulos torpedine dempta ; dum radio claro fallacia gaudia monstrat brachia centimano desunt , obtorpet arachne , lynceus & talpa est , o monstrum ! batte , silebis , midas auritus petulante reculcitrat aestu , parve ; tibi suade●e , liber , provincia dura est . sed quid dico ? tuum non est opus , illa potestas sufficit hic tantum cui mundi machina debet , illius auxilio pravorum dedoceantur artifices , discant potius pollere supernis , turpe , rogent nostrum quo tandem vivere ducat , crustati vitiis mollescant ; sintque lacertis herculis indomiti vera pietate subacti ; aures atque graves pateant dum tympana pulsas , det deus & monitis corda incrassata terebres . * segniter in quot , inepte , dies dormis vocat , instet spiritus . ah nondum ? rursum vocitabere ? surge eia ais ? inquit surge . negas ? sed surgito . surgam quando ? cras , cras ? ludis . sum serius hei ho , o abiit jam tota dies dum clamito surge . quorsum ? en prae foribus vigiles minitantur acerba mors armata , sathanque furens , barathrumque dehiscens . pectora justitiae verae thorace tuere , speque salutifera galeatus protinus esto ; arreptus subito scripturae stringitor ensis ; quo minus igniferis telis penetrere sathanis , mors armis exuta suis captiva trahatur , infernusque vorax frustra dilatet hiatum , stertis adhuc ? abeo , nec habebis porro vocantem . j. golborne . upon the much lamented death of the reverend mr. john wilson minister of gods word . let him that lives by funerals , whose verses do mercenary duty to proud herses . go court some puling muse with bleared eyes to cut foul faces at the obsequies , and put the world into a peck of fears , lest that it should be delug'd by her tears ; call in some greedy heir to help , when clad , he 's a close mourner , for his cloaths are sad . the occasion here too mournful is to be assisted with the paint of pageantry . the irish howlers , or the formal mum of solemn statues would but ill become this sober sadness , such are hirelings , where the sorry loss can scarce squeez out a tear . here a large sum of sighs not to disburse were gross stupidity , or something worse . where those that know him well , cannot review their loss at distance , but their griefs renew : time and experience do make them know their want much better , and their sorrows grow : his love , care , tenderness , well understod do highly aggravate the widowhood of his dear relict ; thought on more and more shew the loss greater than they did before . their sweet converse together , grave and free , did se●m a strise , who should most winners be . a strife by marri'd couples to be chose , where both are winners , and yet neither lose . prudent provision , fruit of moderate cares , he left his children , and what 's more , his prayers : and for the church his son 's design'd ; yet knew , from what point only church-preferment blew . dislik'd their policy , who cunning grown , ensnare their children ; but to make their moan , cherish'd no secret hopes that they might find the art to tack about and gain the wind . he was a true peace-maker , more because not biass'd by unjust and partial laws of hearing , and adhereing to one side : his aim was to make friends , and not divide . they who befriend one party , take on trust complaints , if they do right , yet are not just . his widow , children , friends he left to moan the churches loss much greater than their own . judgment , wit , memory did well agree , yet strove who most should bene factor be . his phancy did not judgments strength abate , as some gums into air evaporate . nor was his judgment so devoid of it , with harlotry to brand all modest wit. the choicest readings clarified by his judgment lay hiv'd in his memory . they who with slight stuff memory abuse vaunt gaudy sumpter of old boots and shooes . he was close student , and the very prime of learned authors did imploy his time . to fathers he due veneration bore , valu'd the authors much , their reason more ; the scripture most , with which they hydra slew , lopping off heads of errors as they grew : ▪ with that they baffled the religion , whose wicked gods and goddesses had none : if not belyed by their votaries , the fatal tree is hung with mercuries : and though great jupiter might save his gullet , yet should not scape the clyster of a mullet . he thought not fondly what a father saith , without the book a solid ground for faith , or that they could not erre , who disagree , or that from errors peters charge was free . he was acquainted with the very best of modern authors , and did know the rest : of strange religions , and their grounds by view , being confirm'd in doctrine of the true , substantial truths received did not move him less to value , but them more improve . with great pains , plainness , judgment he did preach , order'd his words not to confound , but teach . his doctrine solid , aim'd to make men know that which was good , his use to make them so . his sweet allurements , pleasing were and grave with holy guile lost souls to catch and save . with mushroom-notions light he did not cheat attentive hearers giving froth for meat ; when they flock'd to the windows to be fed , they were not serv'd with air instead of bread : but faithfully dispensed with good skill the judgment to inform , incline the will ; denying commonly his learned parts the better to convince and win mens hearts , which did succeed : the word that caus'd a flame in his own soul , in others rais'd the same . his studies , prayers , and sweat , wherewith he taught , did clearly shew at how great rate he sought the welfare of his people : being bent as those he valu'd for them to be spent ▪ for persecuting sickness made him pay , a round fine for the labors of each day , this grew by gains at length , that did amount to its own ruine , and his great accompt . that cruel rigour made him not to cease till its injustice bound him to the peace , whom close imprisonment , nor panick dread of mens severity had silenced . without thy hand , lord , what could sickness do ? it was thy sergeant , i am silenc'd too . thy providence , yet how shall we expound ▪ thy choicest goods when thou hid'st under ground . is not some evil drawing on , when one into thy work scarce enters but is gone ? another not till middle of the day is suffer'd there , but must be had away : the third be gone about his ages noon , of whom a late departure were too soon , when labourers are few , the harvest great , this star of the first magnitude must set , this holy prophet fall . why do i call a soaring flight from earth to heaven a fall ; where ( whilst in this vain world , and vale of tears , our faith , hope , love are weaken'd by our fears : our sweets imbitter'd , and the pleasant things this world affords are not without their stings : our bodies sickly , subject unto pain : our souls polluted with sins loathsome stain ) he is secure from sin above the treats of worldly blandishments and cruel threats of violence , is licenced to preach the glories of the king , and fears no breach of law. there he is benefic'd . it 's cross , that his great benefit should be our loss . j. g. the present state of man , a state of extream vanity . sermon i. psal. 39. 5. verily every man at his best state is altogether vanity . selah . my design at this time is to speak of the present state of man , and to give you what account scripture , reason , and experience affords us thereof : and withal , to shew you what considerations we are to take up from thence , and what use we are to make of it . there is a twofold state of man : the one is present , and the other future . the former is a state of exercise and service : the last of retribution and reward . it is the former of these i intend at present to discourse of , in order whereunto i have chosen these words , wherein david ( who , as appears by the title , was the author of this psalm ) gives us a peremptory and full account thereof . from the contemplation and view of his own misery , he takes occasion to consider what was the condition of others , whether hiscase were altogether singular , or whether it were not with others as it was with him : and after much serious musing and diligent inquiry , he breaks forth into this positive and general conclusion , verily every man at his best state , &c. in such sort do's god oft times dispose of men as to their abilities , opportunities , observances , experiences , that some are more capable of giving us an account of one thing , some of another . for instance , david being one that was exercised with various conditions , one while lifted up to the clouds by prosperity , another while thrown down into the bottom of the sea by adversity ; we must needs look upon him as highly capable of giving us a true and certain account of the nature of mans present state . in like manner solomon his son being one that gave up himself so much to the study of earthly things , such as riches , honours , and pleasures ; and being attended with such advantagious circumstances tending to help and further him in his inquiry , we must needs look upon him as far more fit to give us an account thereof , than one whose studies and conditions carry his thoughts another way . now by how much providence do's the more dispose , and qualifie any persons for giving us an account of the nature of things , by so much we should be the forwarder in advising with them , and look upon the account which they give of them , as more considerable and valuable . if then a man would have an account of mans present state , he should go to david : if of the nature of earthly things , he should go to solomon . now the account which david gives of mans present state , we have in the recited words , verily every man at his best state , &c. which passage is so full and emphatical , that more could not have been said in so few words . 1. he tells us , man is vanity ; not only vain in the concrete , but vanity in the abstract : thereby signifying how far vanity hath invaded him , and prevailed upon him , which it hath done in such a degree , that he is become even vanity it self . were it only some little tincture of vanity that he laboured under , his case were less miserable : but alas ! it is much otherwise ; vanity hath got such head , that it rules and bears sway in him ; insomuch that it hath power to denominate him , and give him his name . there is a great deal of difference betwixt those terms which pass in the concretive form , and those which pass in the abstractive . those which pass in the concretive , import there is some degree of that , which is spoken of in the subject referred to : but those which pass in the abstractive , import there is that which is spoken of , and little or nothing else . to say man is vain , imports there is some degree of vanity in him , but to say he is vanity , imports a great deal more . but on this i need less to inlarge because of what follows . 2. as if th●● were not sufficient to acquaint us with the nature of his condition , he saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether vanity , thereby importing as much as if he had said , he is meer vanity , or he is nothing but vanity . hence that of muis , homo in se uno omne genus vanitatis complectitur , man in himself alone contains all kind of vanity . and hence likewise that of genebrard , homo non est particula vanitatis , sed tota , integra , & solida vanitas , man is not a particle of vanity : but the whole , intire , and full business of vanity , insomuch that as he do's partake with all other creatures in the nature of his existence , so the vanitie which is dispers'd amongst all the creatures seems to be aggregated and united in him : with inanimates he is obnoxious to chance , with plants to decay , with brutes to sufferings : nay the vanity which is in him alone exceeds all the vanity of all the creatures joyned together . oh it 's sad it should be thus with us ! it s sad that he for whose sake all the creatures were in some sort made , should be vainer than any of them , nay vainer than all of them taken together : but thus it is , and we are to know it , and consider it for our good . and , 3. it is not thus with one particular man , but with the whole race of mankind as they remain in this militant , warfaring state . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all adam , all vanity : so the original , word for word , which our translators have thought fit to render , every man is altogether vanity . vanity like an universal contagion , hath not only seized upon one , or a few , but hath overspread the whole posterity of adam ; so that all without exception , are born , live , and dye therein . there is not any nation , or people under the whole heaven who are not concerned in this matter . the sun it self never beheld that man whose state here was not a state of vanity . had a man the wings of the morning so that he might fly into the uttermost parts of the earth and take a view of the several people thereof , he would abundantly find the truth of what i now say , and return with this report , oh the state of them all , every one , is a state of vanity . and , 4. it is not thus with man only when he is in adversity , and things are at the lowest ebb with him , but in his highest prosperity when things go best with him . verily every man at his best state , &c. the word here translated best state , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which how it should be rendred , hath , i find , more then a little exercised the thoughts of interpreters . but not to trouble you with a recital of different versions and opinions concerning it ; the design of the psalmist in it seems to be this , that man when he is in his prime consistency , or when he is most erect , or established , is even then altogether vanity : when like josephs sheaf , he stands upright , and the sheaves round about him make obeysance to him , gen. 37. 7. or when like david , having overcome all his enemies , he is setled in his kingdom , 2 sam. 22. 1. even then he is altogether vanity . that when a man is low in the world , labouring under poverty , pain , sickness , disgrace , persecutions , and the like , he should be in a state of vanity , is not so incredible , but that when he abounds with all the felicities , and good things of this life , he should be so , is not so easie to be apprehended . yet the holy ghost who is the most competent judge in this , as well as in all other cases , will have us to know that when he is in the best condition , and attended with the most favourable circumstances , the world can afford him , he is even then in a state of vanity . 5. for working in us a stronger belief of this truth , it is usher'd in with a note of asseveration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verily , as if the psalmist had said , it is a most real and certain truth , and worthy to be believed of all mankind that every man in his best consistency , or most flourishing condition , even when he may promise himself the greatest measure of stability and happiness , is altogether vanity . when his circumstances are most benign and favourable , and afford the best aspect they are capable of yielding , even then he is meer vanity . 6. and all this for the further confirmation of the matter , is backed with a selah : which i am apt to think , with vatablus , and grotius , stands here not only as a musical note directing the fingers in the temple how to order their voice , but as a note of excitation to stirr us all up to greater attention and observation . and surely if there be any thing which is worthy the consideration of the sons of men , and which may serve to take them off their pride , and vain glory , and make them base , and vile in their own eyes ; it is this , that all of them in their best condition , are most certainly in a state of extream vanity . and thus i have given you an account of the design , extent , and emphasis of the text : and now desire to know how more could have been said in so few words , nay in the greatest multitude ? the psalmist seems to have served up this truth to the greatest height he could possibly raise it . when a man hath studied , and said all that ever he can , what can he say more than we have here in these words ? when he hath exercised both brain and tongue , when he hath gathered together whatever either wit or language can afford , what can he say more , than that every man at his best state is altogether vanity ? the importance of the words being thus laid before you , i shall offer you the point i intend to insist on , which is this , that the present state of man is a state of extream vanity : notwithstanding his splendid appearances , his high apprehensions of himself , and his great hopes of a terrest●al happiness , yet his present state is a state of extream vanity . he ruffles a while in the world , makes a great bussle and stirr , feeds himself with golden dreams , promises to himself fine and delicate things ; and after he hath exercised himself a season herein , in spight of all his pretences and hopes , he finds the text verified in him , and that he is no other than a heap of meer vanity . to fetch in proof of this from other places of scripture were needless ; for the text it self is so clear and full , that to those , who acknowledge the authority of this book , it cannot but be abundantly sufficient . however , to shew you the agreement of other places of scripture with this , i shall offer you two or three passages holding forth the same thing : hereof god first gave notice in adams name , which signifies earth , or dust ; whereunto he seems to have reference , when he saith , dust thou art , and unto dust shalt thou return , gen. 3. 19. not but that if he had persisted in his innocency , he should , ( contrary to what the socinians teach ) have been free from death ; for god in pursuance of his covenant with him would have secured him from it : but having deserted his innocency , and thereby forfeited the benefit of the covenant , he was in himself , or in respect of his constitutive principles lyable to dissolution and putrefaction . and truly it was not difficult in the frame of his nature and some other circumstances to see , that he was designed for a fall . and as if this were not sufficient , adam himself taught it in his son abels name , which is the very word used in the text , and signifies vanity , gen. 4. 3. so early did he see , that he and his posterity were designed here for a state of vanity , that the second son which he hath , he stiles abel , or vanity . but though these texts afford much light as to this matter , yet there are others wherein this doctrine is much more conspicuous . job 11. 12. zophar speaking of man saith , vain man would be wise . he is certainly vain , but yet would believe himself , and would likewise have the world to believe that he is otherwise . there are some diseases which invading the head , and there seizing on the animal spirits , work such discomposure that the persons who are exercised therewith are unsensible of them : and thus it is in the present case : the vanity which hath seized upon man , hath so far prevailed upon him , that he is become unsensible of it , which do's aggravate his misery in this respect , that it disables him from those endeavours after relief , which otherwise he might make use of . and saith the apostle , jam. 2. 20. wilt thou know o vain man ? a vigorous and quick expression , declaring the great vanity of man , and as in other matters so particularly in his disputing , and reasoning in the things of god. and the psalmist , psal. 89. 47. seems somewhat earnestly to expostulate with god about this matter , saying , wherefore hast thou made all men in vain ? or as castellio turns it , quam frivolum creaveris omne genus hominum ; what a frivolous thing hast thou made all mankind ? than these places , what can be more plain ? what man is there who acknowledging the authority of the scripture , will not confess the truth of the point , and grant that the present state of man is vain ? we commonly have good evidence ere we yield to what is spoken against our selves : but here the evidence is so clear and strong , that there is no room for gain-saying , or doubting : so that my business will not lye so much in confirming the point in general , as in making it good in the several particulars belonging to it , and setting it home on our hearts and consciences , that so we may do what is meet to be done upon the revealing of such an important , and affecting truth . for the prosecution and management whereof i shall , 1. shew what vanity is , or what it is to be in a state of vanity . and the word vanity is of such signification , that it is ever used in a bad sense . where ever we find it in scripture , it still denotes either sin or misery , or both . the apostle , 1 pet. 〈◊〉 18. calls a sinful conversation , a vain conversation . and job 7. 3. terms those months of affliction and distress which he endured , months of vanity ; i know sometimes it hath a more particular notation . yet still such as falls under one of these two heads , sin or misery . sometimes it s put for deceitfulness , or falseness , and so psal. 12. 3. david setting forth the deceitful , false speaking of the wicked , saith , they speak vanity . and because idols do not answer the expectations of those who confide in them , the prophet , jer. 14. 22. speaks of them under the notion of vanities . and in regard worldly injoyments do not yield the satisfaction and contentment which men are apt to expect from them , solomon , eccles. 1. 2. speaks of them under the same term . sometimes it s put for fruitless , or ineffectual labour or pains which men take without receiving any profit therefrom : and so psal. 78. 33. its said of the israelities , that god consumed their dayes in vanity ; exercising them with tedious peregrinations in the wilderness , without bringing them into the land of canaan , toward which they were so long in going . sometimes it s put for temporariness or short continuance : and so job 7. 16. tells us his days are vanity : that is of very short continuance . and sometimes it s put for obnoxiousness to the several evils whereunto the inferiour creatures through gods permission , and mans tyranny , do lye open , so the apostle , rom. 8. 20. tells us , how the creature was made subject to vanity : that is , to manifold abuses and grievances . thus , as i said , the word vanity hath sometimes a more particular notation ; yet still such , as falls under one of these two heads , sin or misery . from which it is easie to gather what the design of the holy ghost in the text is , when he tells us that mans present state is a state of vanity . we must from the account i have now given you , necessarily infer it is a state of sin or misery , or both . and it were well for us , if it contained only one of them , either sin without misery , or misery without sin : but such is the badness of it , that it contains both the one and the other , and that in a very high degree , as will appear hereafter in its proper place . the result then of this particular is this , that when david tells us , mans present state is a state of vanity ; his meaning is , that it is a state of sin and misery . we exercise our selves in sin , and god in love do's chasten us , and in justice do's punish us for it : whereby it comes to pass that our best days are evil days ; according to that of the good patriarch , gen. 47. 9. few and evil have the days of the years of my life been . who ( in those times ) lived either longer or better than jacob ? and yet such was the nature of his days that they were both few and evil . and when we our selves have lived as long , and as well as ever we can , we shall have occasion to give in the same account , and say , few and evil have the days of the years of my life been . there is not any thing comprehended under the name vanity , but it attends the days of the holiest and best men . thus it all along hath been , and thus it will be to the end of the world . 2. having shewed what vanity is , i shall shew you in what degree man falls under the charge of it , or how vain he is . some account i have given you hereof in the opening of the text , but that not being sufficient , i shall here do it a little more fully : and , 1. he is really vain . whether you look upon vain as importing sinful , or miserable , or both ; man is really so . he do's not only seem to be so , but he is so : as sure as he is man , so sure he is vain . the same evidence we have for his existence , the same we have for his vanity : we cannot take any considerate , serious view of the one , but we must needs behold the other : what faculty , sense , limb , member , injoyment , concernment , belonging to him can we look upon , but we may see vanity as legibly engraven in it , as if it were writ with a beam of the sun : psal. 62. 9. surely men of low degree are vanity , and men of high degree are a lye . surely ; see how peremptory the holy ghost is in this matter . what thing do's he offer to us throughout the whole word , which he prefaces with notes of greater certainty and truth then this ? so that we are not to look upon this doctrine as a fiction , or device to work us to mean thoughts of our selves ; but as a real truth , which whether we will or no , we shall find made out to us every day throughout our whole lives . for my part , i look not for that day during my whole life wherein providence will not some way or other offer me that which in its own nature will be fit to convince me , that my present state is a state of vanity . how happy were we , if what we are told of this matter were a mistake , and thatthings were otherwise then they are represented ? could we upon our awaking out of sleep find that what we are told concerning this matter were a meer dream , and that the state of things in reality and truth were otherwise , it would be an happy awaking for us , and deliver us from that sorrow and anguish under which we now labour : but alas , when we have slept and awak'd a thousand times over , and bethought our selves of all the arts and ways whereby we may escape the evil spoken of , we shall find our selves fast bound under the power of it . what man is there who if he had it , and might it be available , would not give mountains of gold to be delivered from this truth ? but there is no thinking of any such things : when we have offered all the bribes , the whole world can furnish us with , to have it cancell'd and revers'd , we shall still find it in full force against us . 2. he is universally vain . this i shall amplifie , and explain in two particulars . 1. every man is vain . vanity hath so diffused it self over the humane nature , that there is not any rank , order , or degree of persons in the world exempted from it . witness the forecited place , psal. 62. 9. surely men of low degree are vanity , and men of high degree are alye . whereby we see that the vanity which hath befallen us , hath not confin'd it self to this , or that particular rank , or degree of persons , but hath most unhappily extended it self to all , so that there is none free from it . let men be what they will , high or low , rich or poor , they are all infected with it , and labour under both the guilt and burden of it . now this do's much aggravate the business . had it confin'd it self to the mean only , we might perhaps have secur'd our selves from it by greatness : or had it been the lot of the poor only , we might have found some remedy in riches : but such is its universal nature , that it reaches to all , so that there is not any degree of blood , or place can preserve us from it : there never was man since the creation who had not cause to complain of it ; and there never will be man to the worlds end ( though it were at a far greater distance than it may rationally be presumed to be ) but will have cause to do the like . what age , or generation was there ever in the world that could afford a man , that was not in a state of vanity ; or what age or generation is there like to be in the world which we may with any colour of reason expect it from ? when once we have men set before us who are not in a state of vanity , we may cry out with the men of lystra , the gods are come down to us in the likeness of men . acts 14. 11. should you call to the patriarchs , prophets , apostles , martyrs , to all the saints in heaven , nay to the whole deceased race of mankind , and ask them what their state was when they were on earth , they all either would , or at least might answer , oh it was a state of vanity . and could you converse with the generation yet to come , they would all give you an answer to the purpose , that this temporal state is a state of vanity . 2. every man is altogether vain . he is so , not only in some mean degree , or respect , but he is altogether so . job 27. 12. speaking to his friends of the inconstancy of the hypocrite in the duties of religion , saith , behold ye your selves have seen it , why then are you thus altogether vain ? such is the vanity of man , that take him extra gratiam dei , without the grace of god , as gejerus expresses it , and he is wholly vain , so that there is nothing but vanity to be found in him . look upon a poor unregenerate , unsanctified man , and what a despicable creature is he ? he is vain in head , and heart , in soul and body , in life and manners , in all his undertakings , and in all his concernments . what thing belonging to him can any one offer to our consideration , wherein he is not altogether vain : or what hath he that he can fasten his eye on , wherein he may upon good grounds take comfort ? nay , what hath he that is not a judgement to him , and matter of great sorrow ? such is the sadness of his condition that by how much the things he injoyes are the best , by so much they make the more against him ; insomuch that take the choicest benefits ; god hath given him , and he hath cause to bewail it , that ever he had them from him ; for as evil things prove good to him that is in a state of grace and holiness , so good things prove evil to him who is in a state of nature and sin . thus it is with him who is unregenerate and unsanctified , his state is altogether vain . and then for him who is a pious good man , though it go better with him , though he be in a way of cure and recovery ; yet in some respects , as i shall shew hereafter , his present state is altogether vain . doubtless those inspired and good men , who tell us in scripture , that the state of every man here is altogether vain , did not exclude themselves , or others in the same condition , but comprehend them . is it to be imagined that when david in the text from the contemplation of his own distress tells us that every man at his best state is altogether vanity , do's exclude himself ? no , he proposes himself both as the occasion of what he saith , and as a special instance of the truth thereof . so that what we have asserted in this head , remains firm and clear ; that man is universally vain . 3. he is vain at the best state the world is capable of advancing him to . even when he hath attain'd to the greatest confluence of outward things , he is then so far short of real , and substantial happiness , that he is altogether vain ? when birth , youth , strength , beauty , parts , wealth , honour , friends ? do all unite and contribute their utmost assistance to render his state happy , he is even then exceeding miserable . when solomon was in the very height of his magnificence and glory , and had even what ever his eye , ear , or heart could desire , was he then free from a state of vanity ? could he then boast of true happiness ? could he then make any exception against the doctrine his good father had ( as you have heard ) in so many places taught ? no , notwithstanding all his wisdom , pleasures , delicate works , houses , vineyards , gardens , orchards , pooles of water , multitude of servants , singing-men , and singing-women , instruments of musick , great wealth , and the like ; yet he tells us all is vanity , and vexation of spirit , and there is no profit under the sun , eccles. 2. 11. upon a strict inquiry into these things , he found not only that they were vain , but that he was vain in the injoyment , and use of them . alas then what hope is there for a man of attaining to a state of true happiness in this world ? for though he may ascend to such an height as to possess himself of the wealth , honours , and pleasures of the greatest prince on earth , even then he is so far from true happiness , that his state is as truly , and really vain as it was before . when solomon was in the state of a child and and subject , his condition was vain : and when he had his fathers crown , throne , and kingdom , and raigned quietly therein , in as much splendor and glory as ever any prince in the world injoyed , he found himself but at the same pass , eccles. 1. 12 , 14. so that when the providence of god advances a man from a state of meanness to a state of greatness ; we are not to look upon it as a translating of him from a state of vanity to a state of true happiness , but from one state of vanity to another . nay , taking vanity ( as indeed we ought ) for the opposite of true happiness ; that is , as importing sin , unholiness , trouble , discontent , and the like : and how much more do the great ones generally labour under it , than those who are in any degrees below them ? greatness is so far from sccuring the sons of men against vanity , that commonly the more greatness , the more vanity . 4. he is vain throughout the whole course of his life , even from the one end unto the other . vanity is so deeply , and firmly rooted in his nature and life , that it attends him through the several periods thereof , down to his very dissolution and change . as the blood in its appointed circulation , runs throughout the whole body , so do's vanity throughout the whole life of man. it s born with him , pursues him , and follows him to his very grave . according to that of solomon , childhood and youth are vanity , eccles. 11. 10. a very remarkable passage , carrying with it much strength and evidence ; for if those more serene , and pleasant ages , wherein we are free from the decayes , maladies , cares , we are usually exercised with , when we arrive at a grown and aged condition , be vanity , what can be expected afterwards ? children , and young people commonly pass away there time in much content and delight : but for persons of a grown , aged state , what complaints do we hear from them ? how many grievances and vexations are they ready to give us an account of ? who ever lived to see forty years of age , that could not afford us a large catalogue of his sins , burdens and troubles ? 't is an observable passage of solomon , prov. 24. 16. a just man falleth seven times and riseth up again . 't is disputed amongst expositors , what is here the meaning of the just mans falling and rising ? some think we are thereby to understand his falling into , and rising from sin : so bede and others . but this , grotius , gejerus and others are against , alledging the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred to fall , is never amongst the hebrews put for falling into sin : and also that the taking of it in such a sense , suits not with the design of solomon in this place , whose business is to shew the calamities , and miseries that both the righteous and the wicked are incident to in this life : but withal , what priviledges the one have above the other ; for whereas the latter plunge themselves into such misery as proves altogether exitial and destructive to them ; it is not so with the former ; they indeed fall , but yet so as to rise again . but whether we understand the place of falling into sin or misery , it comes all to one , as to what i alledge it for , which is to shew the great obnoxiousness , even of the best of men in this life to vanity , which is such , that they fall seven times ; that is very frequently , or often : so that even their whole lives consist of sin and punishment for it : what day , what hour is there from first to last , wherein they have not cause to cry out , oh the vain state of poor lapsed man ! oh what evils are we incident to ! oh what distress have we involved our selves in ! and that which do's aggravate the business is this , that , 5. he is vain unavoidably , and remedilesly . this i speak still with reference to his present state and condition , during which there is no expecting to be delivered from the evils unto which he is obnoxious . god who sits in heaven , and rules the world , hath ordain'd , and design'd that his present state shall be a state of vanity , and notwithstanding all the arts and remedies that may be used to avoid it , it will be sure to prove so . i know , grace , the light of gods countenance , and assurance of a future and better state , may do much towards the mitigating of the evils of this : but notwithstanding all , we shall still find it a state of vanity : who more capable of finding it otherwise than solomon ? who in a fairer way for the philosophers stone than he ? who in the world more likely to escape the severity of his father davids words than he ? and yet so far was he from it , that none hath said more for the vanity of m●n● present state than he himself hath done . what chapter is there in all the book of ecclesiastes ▪ ( which seems to have been penned by him , in the time of his greatest wisdom and holiness , and when he was most capable of making a right judgment on things ) wherein he do's not with greatest peremptoriness avouch the present state of man to be a state of vanity , and that without any means the whole world can afford of relief ? this is his judgment and testimony in the case : and if that be not valuable , i know no evidence capable of yielding satisfaction in the case . we are all during this life , designed for a state of vanity , and bound up therein , and there is no way whereby we may extricate , or deliver our selves ; but though we turn our selves which way we will , we shall still find our selves labouring under it . this i might farther make good here , but being loth to anticipate my self in my intended method , i shall wave it for the present , and leave it to its proper place . 3. having shew'd in what degree man falls under the charge of vanity , or how vain he is ; i shall now shew in what respects he is vain . and , 1. he is vain in his soul , which is wofully depraved in the several faculties thereof , so that it is utterly unable to perform those functions it was once in an high degree qualified for . oh what a curious piece was the soul of man before the fall ! what rich ornaments was it then indued with ! what thing in all the visible world was like unto it ! but now it is in a far other state than at that time it was . now it is so degenerated and altered , that it is vain in the several faculties and powers of it . but for the better discovering of this vanity of man in respect of his soul ; i shall manage the business a little more particularly . and , 1. he is vain in his understanding , which is full of ignorance , folly , and error . it was once a choice and precious lamp , affording a pure and shining light , fit to conduct and lead him in the several duties of his life ; but now it is full of darkness and error , apt to mistake in the plainest cases . zophar speaking of man , saith , vain man would be wise , though he be born like a wild asses colt , job 11. 12. an ass is a foolish creature , insomuch that we use to call one who is a fool an ass : yet zophar likens man in his natural condition not only to an ass , but to a wild ass , nay to a wild asses colt , which is one of the most stupid , silly things in the world . and what plentiful evidence do the several people in the world afford us of the truth hereof . go amongst the heathenish philosophers , even those who by study and converse , had raised themselves to a degree of knowledge and wisdom far above what what the common people had attain'd to , and how ignorant and blockish were they in the things of god ? how absurd and gross in their notions , touching coelestial and future things ? how divided in their apprehensions , and opinions ? paul who by his great travels , had opportunity to be acquainted with them , gives this account of them , that they became vain in their imaginations , and their foolish heart was darkned : and that professing themselves to be wise , they became foolish , rom. 1. 21 , 22. and in another place discoursing of them , he makes mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the vanity of their mind . eph. 4. 17. they did indeed retain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or intellectual faculty which was there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or guide in their affairs and proceedings , and which they so much celebrated , and cried up , but so miserably was it infatuated , and depraved , that there was little or nothing but vanity to be found in it . and this do's abundantly appear in their gods , sacrifices , worships , lives , which were such that they would never have owned or used them , had it not been that they had in a great degree lost their understandings , and were besides themselves . and if we go amongst the jews , and enquire how things went with them , even whiles they were gods peculiar people , how foolish and vain were they ? though for a supply of the defect of natural light , they were furnished with such as was supernatural , and that in such a degree , that there was no people which in that respect was like unto them in all the world : yet what charge and complaints do's god bring in against them , as to their folly and ignorance ? the ox knoweth his owner , and the ass his masters crib , but israel doth not know , my people doth not consider , isa. 1. 3. again , my people is foolish , they have not known me , they are sottish children , and they have no understanding : they are wise to do evil , but to do good they have no knowledge , jer. 4. 22. and if we come amongst our saviours own disciples , who had the best master in all the world , how stupid , and unteachable for a time were they ? how averse to receive the instructions offered to them ? how ignorant were they for a time in divers important points of religion , such as our saviours death , his resurrection , the nature of his kingdom , and the like ? which drew from our saviour that severeexprobration , luk. 24. 25. oh fools , and slow of heart to believe all that the prophets have spoken ! and if we take notice of the whole body of christians as they lye dispersed throughout the world , what ignorance and error do they labor under ? in how many things do they differ , both from the truth and one another ? nay what abundance of darkness and blindness do's attend the most intelligent , and inlightned minds ? now ( saith paul ) we see through a glass darkly , but then face to face : now i know in part , but then shall i know even as also i am known , 1 cor. 13. 12. and if such inspired and extraordinary persons as the apostles were , were so imperfect , and weak in their knowledge , what then may we imagine is the condition of such poor creatures as we are , who never had those special aids vouchsafed us from heaven , which they were blessed with ? in a word , the mind of man , which heretofore was a region of sacred and heavenly light , is now become a meer sink of darkness , folly , and error ; which do's much contribute towards the rendring of his present state a state of vanity . 2. he is vain in his memory , which is so frail , and treacherous in the matters of god , that it presently loses those things which are commended to it . whereas it should be a secure treasury of sacred truths , it presently lets them slip as if they were unworthy to be regarded . hereof we have in instance in the israelites , of whom it is said , that they forgot gods works , and the wonders that he had shewed them , psal. 78. 11. though they were his works , and though they were wondrous , yet they forgot them . and as if this were not sufficient to discover their lamentable vanity , as to this particular , they went further , they forgot even god himself , and set up other gods in the room of him . hos. 2. 13. i will visit upon her the dayes of baalam , wherein she burnt incense to them , and she decked her self with her ear-rings , and her jewels , and she went after her lovers , and forgot me , saith the lord. this was both strange and sad : but what will not mans nature do , when it is once delivered up to a state of vanity ? and this is an aggravation of its vanity , that whiles it is thus frail , as to spiritual , and holy matters , it is more tenacious as to those which are of an inferiour nature . whiles the most important , and weighty truths are forgotten , a deal of putrid stuff , idle stories , and frivolous conceits , which tend to the corruption of manners are retained and preserved . oh unhappy business , that ever a faculty designed by god for the retaining of high and sacred matters should be made to serve such bad ends and purposes ! were it not an unpleasant thing to see a rich cabinet made the repository of dirt and dung ? who would not be affected and moved with such a sight ? why , such a sight we have before us in the memory of man ; for whereas it was designed for a cabinet of sacred verities which were to be brought forth , and used according as occasion required , it is become the repository of little else but dirt and dung ; that is to say , vitious , impure matter tending to pollute the mind , tongue , and life , and render them much more unholy and faulty then they are . whereas it should minister to the mind in furnishing it ( as there is need ) with an account of those useful and profitable truths which have been commended to it ; it do's instead thereof offer it a deal of frothy , vain stuff , tending to debauch it in those true and wholsome notions it is possessed of , and also to divert it from the contemplation and pursuit of better things , which is another particular thing wherein the vanity of man , in respect of his soul , do's express and shew it self . 3. he is vain in his affections , which run out upon improper objects , and that with such vigour and strength , as is utterly unsutable to the nature of them . god hath propounded to us such things as are fit for our affections to work on , and as are worthy of their greatest fervor and heat ; but instead thereof we place them upon other things which are of a lower nature , and are utterly unfit for them . he propounds to us himself , christ , holiness , salvation , which are things of highest moment and were worthy of our affections , were they a thousand times better than they are : but instead of setting them upon them , we set them upon such trivial things as riches , honours , pleasures , which is a business so ignoble , and so far below us , that it is as if a star should court a dunghill , or a beam of the sun embrace a straw . the young man loved his possessions more than christ ; mat 19. 22. and some of the chief rulers who believed on christ , did notwithstanding , love the praise of men more than the praise of god , joh. 12. 43. and paul foretells , that in the last dayes some shall love pleasures more than god , 2 tim. 3. 4. and alas ! how do's the world even swarm with such as each of these ? the sons of adam are generally become sons of belial , without government or restraint . setting out some few holy persons who addict themselves to god , and the life to come , the whole world is set upon riches , honours , and pleasures , and that in such sort , that they but despise other things , how great , or desirable soever they are in comparison of them . it is exceeding sad it should be thus , and that which will ever remain as an instance of great the degeneracy of mankind . were it a thing uncertain , the case were more tolerable , but it is not so : it is so notorious that there is no room either to deny , or question it : we may lament it , but we cannot either deny or question it . besides the evidence we have of it in others , there is so much of this temper in our own hearts and practises , that we have all cause to sit down and say , oh how vain a thing is man ! how do's he misplace his affection ! how do's he set them upon shadows and dreames whiles the greatest things which are every way worthy of them , stand by despised and rejected . this is a lamentation , and let it be for a lamentation . having thus spoken of the vanity of man , as to his interior part , we shall now consider what he is as to the exterior . and , 2. he is vain in his body , which is subject to many evils , which render its present state very despicable , and uncomfortable . it 's subject not only to cold and heat , hunger and thirst , disturbance and weariness , but likewise to diseases , pain , sickness , weakness , death . what physitian in the world , is so skilful as to give us a full account of all the maladies and distempers the body of poor man is lyable to ? upon the sin of our first parents , god passed this sad and heavy , yet just and deserved sentence , dust thou art , and unto dust thou shalt return again , gen. 3. 19. and tirinus , with others , tells us , that the very moment wherein adam sinned , he was visited with a phthisis , or consumption of the inwards , whereof he all along languished , and after dyed . whether this be true , or no , i shall not now inquire , but this is certain , that ever since that unhappy business which was done in eden , man hath all along laboured under a world of maladies and distempers , which before he was free from . one , with the shunamites son , complains of his head , 2 king. 4. 19. another , with jeremy , of his bowells , jer. 4. 19 , another , with david , of his loins , psal. 38. 7. one is exercised with the stone , another with the gout , another with the palsie , and every one with either one malady or other . one we have groaning in his chair , another in his couch , another in his bed . oh the dolorous nights and tedious dayes that the poor sons of men endure ! oh their restless tossings and turnings ! oh their heart-breaking sighs and complaints ! in the evening they cry out , would god it were morning , and in the morning , would god it were evening , job 7. 4. notwithstanding the rapid and swift motion of the sun , yet through the greatness of their extremity , how slow do they think its progress ? they are ready to say of it , as the mother of sisera did of her son , why is his chariot so long in coming ? why tarry the wheels of his chariots ? judg. 5. 28. how negligent do they think the clock , how long the hours ? what house , chamber , bed , is there that hath not been a witness of what i now say ? nay , how ordinarily are the sons of men brought to such misery , that being impatient of their lives , they do even court death and the grave ? who was ever blessed with greater magnanimity and patience than job ; and yet what a do did he keep with the grave to take him and close him up ? job 17. 14. i have said to corruption , thou art my father , to the worm , thou art my mother and my sister . so great was his misery , that having taken leave of his relations and house , he claims kindred with corruption and the worms . as when we have occasion to use persons , and crave their assistance , we commonly claim kindred with them : so job having a desire , that corruption and the worms would take him into their society , he thus claims kindred with them . the words imply as much as if he had said , i had indeed other kindred , but they being less suitable to my condition , i have taken my leave of them , and now desire to be own'd and entertained by you . oh what dismal and unpleasant thing 's the vanity of mans present state put him upon desiring ! what more distastful to flesh and blood than corruption ? what more unpleasant companions than the worms ? yet sometimes his extremity is so great , that it puts him even upon the desiring of these things . and when man hath been exercised here with extremity a season , death comes and puts a period to his life , and so he is carried forth to his grave , and there left to dwell and converse with his new kindred , corruption and the worms , with whom he is to continue till the heavens be no more . and herein the hand of providence is so steady , and vigorous , that there is no resisting of it . whether we be for it or against it , to the grave we must go , and there abide . should we all fall down on our knees , weep the eyes out of our heads , and sigh till our hearts are ready to burst , in order to the preventing of it , yet could we not prevail . what man is he that liveth ( saith the psalmist ) and shall not see death ? shall he deliver his soul from the hand of the grave ? psal. 89. 48. and saith job , i know that thou wilt bring me to death , and to the house appointed for all living , job 3. 23. both which places hold forth thus much , that as death is the portion , so the grave is the habitation appointed for all the living . and what thing is there in the world that is more evident ? where are those vast numbers of people that lived in the world before us ? where are those thousands of young flourishing gallants , that in their prosperity despised death , and derided the grave ? in what place do they remain , or what is become of them ? are they not now fast under the power of those things they once scorn'd and slighted ? oh how fully are they now convinced of their own folly , and how far are they from the presumptuous conceits they formerly maintained within them ? oh how much is the state of man altered from what it was in innocency ? then he was in a sort immortal : so that as austin teaches , poterat non mori , he might live , and not die : but now the case is otherwise , now he is absolutely mortal , so that , non potest nisi mori , he cannot but he must needs die . this is sad , but yet if god will hereby make way for a better state , then either of the former wherein non potest mori , a state wherein he may be wholly immortal , and above the power of death , it will do well . 3. he is vain in respect of his worldly designs and hopes . he hath an active head , and a working heart , and according as he apprehends his interest lies , so he imployes and laies out himself . and inasmuch as through the blindness and error of his mind , he thinks his interest lies in possessing himself of the riches , honours , and pleasures of the world , he forms various designs and projects for the furnishing of himself therewith he contrives this , and the other way for the raising of himself in the world , pursues it with care and diligence , and promises to himself much felicity and comfort therefrom : and whiles he is entertaining himself with apprehensions and thoughts of this nature , the providence of god comes like an armed man upon him , and presently spoiles him of those vain hopes he had so much pleased himself with : one man layes out himself one way , another , another way : one laies out himself in purchasing , another in improving , another in building , and each promises to himself much success and contentment ; but alas ! before they are aware , they are stop'd in their design , and all falls to the ground . according to that of job 17. 11. my daies are past , my purposes are broken off , even the thoughts of my heart . whereas he purposed to do this and the other thing , in order to the rendring of him prosperous and happy in the world , and had possessed his heart with some pleasant apprehensions hereof , the providence of god engages against him , and disappoints him . with which agrees that of david , psal. 146. 4. where speaking of man with reference to his death , saith , his breath goeth forth , he returneth to his earth : in that very day his thoughts perish . but how do they perish ? what , do's he then lose his cogitative faculty ? do's he from thenceforth cease to think ? no , the meaning is , that his designs and projects , and the expectations and hopes which he had raised therefrom , become ineffectual and fruitless . and how many are the instances which the scripture ( to go no farther ) affords us hereof amongst projecting , and designing men ? how famous is the case of nebuchadnezzar ? dan. 4. 29 , 33. at the end of twelve months he walked in the palace of the kingdom of babylon . the king spake and said , is not this great babylon , that i have built for the house of the kingdom , by the might of my power , and for the honour of my majesty ? while the word was in the kings mouth , there fell a voice from heaven , saying , o king nebuchadnezzar , to thee it is spoken , the kingdom is departed from thee . and they shall drive thee from men , and thy dwelling shall be with the beasts of the field ; they shall make thee to eat grass as oxen , and seven times shall pass over thee , until thou know that the most high ruleth in the kingdom of men , and giveth it to whomsoever he will. the same hour was the thing fulfilled upon nebuchadnezzar , and he was driven from men , and did eat grass as oxen , and his body was wet with the dew of heaven ; till his hairs were grown like eagles feathers , and his nails like birds claws . oh strange and affecting passage ! where observe , 1. the extream arrogancy , and pride of this man. though daniel from the vision which the king himself had seen , had declared unto him , that by vertue of a decree of the most high , he should be driven from men , and his dwelling should be with the beasts of the field , and that he should eat grass as oxen , and the like , ; yet the execution hereof through gods great patience being delaied , he walks in great majesty and state upon the roof of his palace ( which according to the flat building of those times he was capable of doing ) and from thence taking a view of the city , he cries out , is not this great babylon that i have built ? one would have thought his own vision interpreted as it was by daniel , and gods patience for a whole year should have had better influence on him . but what outward means are there , which either can , or will prevail , unless god set in with them , and bless them ? but see how his pride and vain glory transports him into mistakes ? he speaks as if he had built the city , whereas it was nimrod that built it ; after which semiramis inlarg'd , beautifi'd , and strengthn'd it : yet in regard he erected some edifices , hanging gardens , orchards , walls , he talks as if he were the only author and founder of it . and from this his present greatness , he promises himself , not only an exemption from the vision , but likewise great felicity and prosperity . but 2. see his remarkable disappointment and downfall . it 's said the same hour the thing was fulfill'd upon nebuchadnezzar , and he was driven from men , and did eat grass as oxen , &c. oh what a sad disappointment was here ! how far did he fall short of what he aimed at ? how miserably did his thoughts perish ? first he becomes a beast in respect of his disposition or manners , and then god makes him a beast in respect of his condition or outward state . first he is mad with pride , and vain glory : and then god in just judgment strikes him with another kind of madness , so that being bereaved of his understanding , and thereby rendred unfit for kingly rule and dignity , he betakes himself into the wilderness , and there for seven years lives like a wild beast ; after the expiration whereof , recovering his understanding , and humbling himself before that god , whom he had by his pride offended , he returns to the government of his kingdom . oh how dangerous a thing is it , for the greatest persons to lift up their heads against god! how soon can he divest them of their greatness , and ruine them in their designs , and hopes ? an instance like unto this , we have in the spiritual , or modern babylon , rev. 18. 7 , 8. she saith in her heart , i sit a queen , and am no widdow , and shall see no sorrow . therefore shall her plagues come in one day , death and mourning , and famine , and she shall be utterly burnt with fire . whiles she suggests , she is as happy as may be , and promises to her self , that she shall be so still , without interruption or disturbance , she is brought to utter desolation and ruine : and as for other reasons , so for this in particular , that she put such confidence in her present state . and our saviour , luk. 12. 19. 20. brings in a rich man saying soul , soul , thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . but god said unto him , thou fool , this night thy soul shall be required of thee : then whose shall those things be , which thou hast provided ? what reckoning did this man make of his great possessions ? how wealthy did he imagine himself to be ? and what strong felicities did he promise himself from those good things god had bestowed on him ? but whiles he is congratulating himself in the apprehensions and hopes of his future contentments , he is cut off and bereaved of all , and so he and his hopes fall to the ground at once . and how many thousands have there been in the world to whom it hath thus hapned ? after they have taken a deal of pains in forming such and such contrivances and ways for the furthering of their worldly interest , ingaged themselves in the diligent pursuit thereof , and promised themselves much happiness therefrom , they have been suddenly cut off , and utterly bereaved of what they made full account to enjoy . how many have we our selves known , who after they have erected such a building , purchased such an estate , made such a bargain , got themselves out of debt , or done some business from whence they promised themselves much happiness , have been suddenly taken away , and thereby disappointed of those comforts they made such reckoning of ? this is a case that falls out so frequently , that there is no man who hath any acquaintance with the world , but he can afford us various instances thereof . 4. he is vain in respect of his labours and endeavours . upon the fall god denounced this curse against him , in the sweat of thy face shalt thou eat bread , gen. 3. 19. and this we every day see fulfilled in all places wheresoever we come . one layes out himself in one imployment , and another in another : one drives on his interest this way , and another that ; and each in such a way as he thinks fittest to serve himself . eccl. 1. 8. solomon saith , all things are full of labour , man cannot utter it . and as it was then so it is now : insomuch , that it is even unpossible to express the great , the various , the tedious labours wherewith the sons of men exercise themselves . when we look about us , and take a view of their proceedings , what a bussle and hurry do we find them in ? some are busie upon the sea , others at land : some in their shops , others in the fields , and every one promises himself much advantage from the way , wherein he is ingaged . like a company of ants , they run up and down , and hasten to and fro , and every one is in chase of a particular interest , from which he makes account to receive , not only that which will countervail his pains , but yield him very much happiness . now what is the use of all this labour and bussle ? do's it render the authour thereof happy ? alas no , it yields nothing but disappointment and vexation . who more likely in regard either of interest in god or his own wisdom , to direct his labours to a good issue than solomon ? who knew better how to manage them than he ? and yet how ineffectual his labours were , and how far they were from answering his end , he himself shews , what profit ( saith he ) hath a man of all his labour which he taketh under the sun ? eccles. 1. 3. again , then i looked on all the works that my hands had wrought , and on the labour i had laboured to do : and behold all was vanity and vexation of spirit , and there was no profit under the sun. yea , i hated all my labour which i had taken under the sun : because i should leave it unto the man that shall be after me eccles. 2. 11 , 18. so that notwithstanding all his wisdom , parts , diligence , labours , they were so far from answering his ends , that they were unprofitable , vexatious and hateful . and he was not herein alone . how wise a people were the jews , and yet to how little purpose did they imploy their labours ? wherefore ( saith the prophet ) do ye spend mony for that which is not bread and your labour for that which satisfieth not ? isa. 55. 2. and thus it was with the babylonians , jer. 51. 58. it s said , they laboured in the fire ; that is , their labour amounted to no more than only the creating of fewel to feed the fire . they took pains to make a fire to burn themselves . there labour was so far from making for them that it made against them . and how hard did the disciples labour , and yet to how little purpose ? master ( saith peter ) we have toyled all the night , and have taken nothing luk. 5. 5. but what need of particular instances ? how great are the labours of many amongst whom we live , and yet to how small an account do they bring them ? oh how thoughtfull and carefull are they ? what arts and projects do they use ? what diligence and pains are they at ? how early do they rise and how late do they go to bed ? how restless and unwearied are they in the pursuit of their business ? and when all is done , their labours signifie no more , than that they have kept a great deal of stir to little or no purpose ; for either their labours yield increase , or not : if not , they are evidently in vain . if they do , what is the increase which they yield , what does it it amount to , what can it do towards the rendring of them truly happy ? no more than a little air can do towards the filling of a mans purse , or a little wind can do towards the satisfying of his appetite or stomach . so that whether mens labours yield increase , or not , the issue is still this that they are in vain . 5. he is vain in respect of his possessions , and injoyments . he takes a deal of pains to get an estate , and when he hath it , he is vain in the injoyment of it . if it be small , he is vain : and if it be great , he is notwithstanding vain ; so that let it be what it will he is still vain . if he live , and injoy it himself , he meets with discomforts in it : and if he die and leave it , he knows not who will have it , or what use will be made of it after he is gone . perhaps it falls into the hands of a wise man : and if it do , what great matter of satisfaction can it be , that he hath transmitted to him an heap of vanity , which perhaps may make him both a fool and a beast ? but it may be it falls into the hands of a fool , that will be as prodigal in spending it , as he was industrious in getting it . nay it may be it falls into the hands of one that will not only prodigally spend it , but likewise deride him , both for his care and pains in getting it , and his frugal living upon it . now this must needs render a man very vain in that estate providence is pleased to bestow on him , and intrust him with . this david urges in the verse following the text : surely every man walketh in a vain shew , surely they are disquieted in vain : he heapeth up riches , and knoweth not who shall gather them ; that is , so as to possess and injoy them . and this solomon his son renders as the reason wherefore he hated all the labour he had taken . eccl. 2. 18 , 19 , 20. yea ( saith he ) i hated all my labour which i had taken under the sun , because i should leave it unto the man that shall be after me . and who knoweth whether he shall be a wise man or a fool ? yet shall he have rule over all my labour wherein i have laboured , and wherein i have shewed my self wise under the sun. this is also vanity . therefore i went about to cause my heart to despair of all the labour which i took under the sun. and no marvel , for admit a man have a plentiful estate , what comfort can he take in it , when he do's not know , but he who succeeds him may spend it to the dishonour of god , the disgrace of religion , and the everlasting shame of himself who hath taken pains for it , and conveyed it to him ? he may perhaps use it well , but withall it is to be considered that he may do otherwise ; he may imploy it to the promoting of wickedness and vice , and the eternal undoing of himself and others . and when a man thinks of this what an allay must it needs be to the complacency he might otherwise have in what he injoys , that it may , for ought he knows , after his decease , be imployed to such bad ends , and purposes ? in these five particulars i have evinced to you that man is vain : and might have have instanced in some others , but these are sufficient to make good the point before us , which is , that the present state of man is a state of extream vanity . 4. having in what went before shewed in what respects man is vain , or how far the vanity which is in him hath diffused it self , i shall now give you an account how he came to to be thus vain . and. 1. this is come to pass , partly through the proceedings of god with him in the business of creation . he having supream rule , and liberty might make him in what fashion he thought , and dispose of him to what state he pleased . as the potter hath power over his clay to make thereof what vessels he sees good , so had god power over the whole stock of mankind to dispose of them to what state he should think fit . rom. 9. 21. now in pursuance of the rule and liberty belonging to him , he made him indeed happy , but it was not unalterably but mutably , so that he remained at his own free will and choice either to stand or fall . upon which account the vanity he labours under at this day , is in some sort to be ascribed unto god ; not as a fault ( that without blasphemy is not to be imagined ) but as the just exercise of his own liberty , who not being bound to make him unalterably happy , might make him otherwise . so job 5. 7. man ( saith elipbaz ) is born unto trouble as the sparks fly upward . in the original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if eliphaz had said that adam who was our first parent ( and his ofspring ) was born to trouble . as the sparks those sons of the coal ( as the hebrew phrase is ) were by the law of creation designed to fly upward , so was adam designed for trouble . and if he were designed for it , what can his posterity expect ? this the psalmist is so affected with , that he expostulates with god about it and saith , wherefore hast thou made all men in vain ? psal. 89. 47. so our translations render it , but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore hast thou created all the sons of adam in vain , or in vanity , or to vanity ? mark , created : the word in the original is the very same with that , whereby moses sets forth the creation of our first parents . gen. 1. 27. so that according to the psalmist , man was in some sort created in a state of vanity , which he here makes bold to reason with god about . taking a serious view of the affliction and mortality of man , he makes bold to expostulate with god about it , and enquire of him wherefore he had disposed of him to such a vain state . not that he meant in the least to impeach god upon it , or to reflect upon the stupendous and noble work of our creation but to inform himself of the true reason of it , that so he migh the better comply with the will of god in it , and do his duty . god was at his own liberty in our creation : he might have made our condition better , and he might have made it worse , and therefore our business is not to censure , or find fault with him , but to acquiesce and submit , and take care that we perform the duties which such a condition calls for . he might indeed have ordered things far otherwise then he hath done : he might have made every cloud a star , and every star a sun , and every sun a thousand times bigger and brighter then that we now have ; but he hath thought good to manage things otherwise , and who is there that may find fault ? and as we are to reason thus as to other creatures , so we are to do it as to our selves : he hath disposed of us to a state of vanity , and we must bow our heads , and submit . 2. this is come to pass partly through the malice and activity of satan , who having undone himself , and envying the happiness of man , who was once in a condition below him , solicited him to eat of the forbidden fruit , whereby he knew he would incense god against him , and provoke him to throw him out of that state of happiness wherein he then was , into a state of distress and misery . that he should thus seek the ruine of an impotent creature , who had no way offended him was a piece of extream malice , and wickedness , and such as will remain an argument of the great degeneracy , and baseness of his nature to all eternity . however , he attempted it , and not without too much success . the serpent ( saith the apostle ) beguiled eve through his subtilty . 2 cor. 11. 3. behold here the early policy of this wretched spirit ! that he might carry on his work with more security , he disguises himself , enters into the serpent , a poor innocent creature , from which no evil at that time was to be suspected , and so falls into a treaty with the woman , urges her to eat of the forbidden fruit , and most unhappily prevails upon her and overcomes her , to the undoing of her self , husband , and posterity . under the sad fruits of that unhappy intercourse , we all groan and sigh to this very day , and so are our posterity like to do successively , even to the worldsend . 3. this is come to pass partly through mans sinful complying with satan , and deserting the state wherein he was created . though it was ( as you have heard ) a mutable state , yet it was a state of marvellous happiness , and such as he both had liberty to abide in , and stood greatly bound to do it . but alas , he early deserted it , and thereby threw himself down from a state of great ( though uncertain ) happiness , to a state of great and certain misery . so that god may say to him , as was said to the king of babylon , how art thou fallen from heaven o lucifer son of the morning ? isa. 14. 12. oh what high and noble qualifications was he once indued with ? what communion and fellowship had he with god ? how fit was he for his work and service ? but it continued thus but for a season : by that time he was well possessed of that happy state god had put him into , he threw himself out of it , and involved himself in a state of sin and misery , which his posterity remains in at this day . and the truth is , it was just with god when we would not be content with such an happy state as that wherein we were , to cast us into a far worse , and thereby shew us the meaning of our unthankfulness and folly . 4. this likewise comes to pass partly through the inability of the creatures which god hath put into subjection to him , and intrusted him with the use of , to yield him any considerable happiness . were the creatures free from vanity themselves , he would be more happy in the injoyment of them : but alass herein he is distressed , that those things which should lift him up above a state of vanity , are vanity themselves , what vain things are silver , and gold , houses and lands , sheep and oxen ? what can they do towards the rendring of one who is vain in himself , happy ? they may indeed puff him up with high conceits , and fill him with strong imaginations , but they cannot make him happy , could they have made him happy , what an happy man had solom on been ? for what a mighty confluence had he thereof ? yet so far was he from being truly happy in them , that we have no man who makes such complaints of disappoin tment in that case as he do's . and it can not with all rational and sober persons but be a great argument of the vanity of such things , that those who have the greatest share of them are commonly the furthest from satisfaction . indeed david . psal. 144. 15. speaking of such as have plenty and abundance of earth ly things , saith , happy is that people that is in s 〈…〉 ch a case , yea happy is that people whose god is the lord. so our translators render it , but the syriack turns it interrogatorily ; is the people happy that is in such a case ? which do's greatly alter the sence , holding forth that such a people are not happy , no , by no means : but those rather who have god for their lord. but admit we are to read the words as our translations offers them to us , divers things are to be said . as 1. those people which have such abundance are happy judicio vulgi , in the judgment of the common people , who value those outward things at s●ch a rate as if true happiness consisted in the injoyment of them . so mariana , and others . or 2. they may be said to be truly happy , but then it is not meerly because they enjoy such things , but because they are a sign of gods love to them whose favour renders those happy who are the objects of it . which yet is to be understood in a peculiar manner of the israelites : for god , having promised them all manner of temporal good things upon their obedience , their receiving and injoying thereof was to be looked upon as a token of his gracious acceptance of them and their service . thus muis : but whether this holds as to others , who have no such special promises of temporal good things made to them , is to be considered . but 3. what ever the sense of the former part of the verse is , there seems to be a correction or revocation in what follows , yea happy is that people whose god is the lord. as if the psalmist had expressed himself thus ; i said indeed that those who have such earthly things are happy , but i should rather have said , they are happy who have him for their lord who is the fountain and doner of such things . so gejerus . in a word , earthly things may afford some small transient happiness but they cannot afford us any thing like true happiness neither can they afford us any competent relief against the vanity of our present state . this appears in this , that the wisest and soberest men who have been the meetest judges in the case , have declin'd them and turned their backs upon them . agur desires god he will not give him riches , prov. 30. 8. and when god seemed to offer moses as great riches , honours , and pleasures as any nation in the world did afford , he refuses them , and betakes himself to a course and state wherein he was like to meet with great afflictions and troubles , heb. 11. 24 , 26. now is it to be imagined that wise men would ever decline the great things of the world , and turn their backs upon them when offered to them , in case they apprehended they could contribute any thing towards the increase of their happiness or the bettering of their condition ? no , we may rather make account ( especially , they being so grateful to flesh and blood as they are ) they would pursue them with all intentness and diligence , and leave no stone unturned , whereby they might procure them . the summ then of these particulars is this , that god , satan , man , and the creatures under his power , do all in a fort conspire and unite in this conclusion , that the present state of man shall be a state of extream vanity . and oh poor man , how unavoidable , and incurable is his vanity ( during this present state ) like to be , when such great powers and forces do concur to the effecting of it ! had only one of these appeared in it , it would have found him work enough : but that heaven , hell , earth , god , devils , mans own self , and the creatures he is possess'd of , should all joyn against him , and concur to the promoting of his vanity , how sad must his condition needs be ! 1. use. having dispatch'd the doctrinal part of this discourse , and therein shewed the meaning of vanity , how vain man is , in what respect he is vain , and how he came to be so ; i shall now descend to the uses . and the first may be for information , to acquaint us with these following heads , which result as so many particular inferences from the general point : and , 1. if man be so vain , or in such a state of vanity as you have heard ; then what a wonder is it that the great god , who is lord of heaven and earth should have such regard to him as he hath , and concern himself in his welfare as he do's . so low hath poor man brought himself , that hee 's become a very heap of sin and misery . under what sad and affecting terms do's the scripture represent him to us ? according thereunto , as to his spiritual state , he is a rebel , isa. 30. 9. a traitor , mal. 2. 11. miserable , rom. 7. 24. undone , isa. 6. 5. and then as to his temporal state , what a despicable thing do's the scripture make him ? according thereunto he 's a shadow , psal. 109. 23. a worm ▪ psal. 22. 6. dust and ashes , gen. 18. 27. and what a sad and pitiful thing must that creature needs be , whose nature and condition is such as falls within the compass of these terms ? what words can be used which may render the state of a creature more vile and contemptible ? in case you would sink a creature down into a state of greatest baseness and distress , what terms could you use , whereby you might do it with more advantage ? there are two things which concur to the rendring of his condition extreamly unhappy : first his sin , and that renders him detestable ; then his misery , and that renders him despicable . now , that notwithstanding both these , his sin and misery , his detestableness , and despicableness , the great and holy god should stoop so low as to take care of him , and concern himself in his welfare and happiness ; is that which we are to look upon as a piece of rare and wonderful condescention . it s condescention in him to take notice of the things that are in heaven . this the psalmist expresses with no small emphasis and affection , who ( saith he ) is like unto the lord our god , who dwelleth on high : who humbleth himself to behold the things that are in heaven ? psal. 113. 5 , 6. in the supream heaven ( for of that as dr. hammond thinks the psalmist here speaks ) there are matters of an high nature : there are blessed saints , holy angels , fountains of joys , rivers of pleasure , and things so glorious that they cannot be uttered ; and yet it is a piece of wonderful condescention in god to stoop so low as to take notice of them . oh then what is it for him to take notice of fuch poor trivial things as we are , who labour under so much sin and misery ? what are the best of us , but a little animated clay , or living dust , ready every hour to resolve into putrefaction and rottenness . and yet notwithstanding this ; the great god should look after us , and concern himself about us , is that which may for ever exercise our admiration and wonder . this holy men have been so affected with , that they have even been astonished at it . job having discoursed of his own afflicted and miserable state , he cries out , what is man that thou shouldst magnifie him , and that thou shoudlst set thine heart upon him ? job 7. 17. as if he had said , lord the state of man being so despicable and miserable as it is , how comes it to pass that thou takest notice of him , so as to contend with him and afflict him ? as he is unworthy to be accounted thy friend , so he seems altogether unmeet to be thine enemy . for thee to make him thine adversary , and thereby take him , as it were , into competition with thy self , argues thou makest greater reckoning of him than he deserves . alas , such is the meaness of his condition , that he is unworthy thou shouldst trouble thy self with him , or be concerned about him ▪ and that thou art pleased to keep such a do with him , is that which fills me with no small admiration . and to the same purpose is that 〈◊〉 david , psal. 8. 4. where upon his contemplation of the heavens , the moon , and stars , and his considering them to be the work of god hands , he cries out , what is man that thou a 〈…〉 mindfull of him , and the son of man that tho 〈…〉 visitest him ? taking a view of the heavens and considering their spaciousness and vastness their rapid and orderly motion ; and also taking a view of the coelestial bodies , and considering their magnitude , light , and influence ; and then weighing with himself , that god was the maker and disposer both of the one and the other , he breaks forth into wonder that ever god should have such regard to poor man , and yield him such respect as he hath been pleased to express to him . and certainly there is nothing in all the world which in its own nature is more apt to beget admiration than this very thing . that god being so exceeding high and lifted up , and man being so impure and despicable , god should notwithstanding shew him such respect as he hath done , is that which may exercise our thoughts . that notwithstanding all his unworthiness and baseness , god should set his heart upon him , send his own dear son out of his bosom to redeem him , favour him with a covenant of grace , intrust him with so many pretious ordinances , give him dominion over the creatures , and make such provision for him , both as to his holy and comfortable living here , and his obtaining and injoying of highest bliss and happiness herereafter , is that which will ever remain a wonder . had man been an holy angel , for god to have shewed such respect to him , had not been so considerable : but for him to be such a creature as he is , and yet to do it ; nay to pass by the faln angels , and after their rejecting to express so great respect to a creature of an inferiour nature , whose present state is so exceeding vain , is that which we are never to mention without wonder and praise . 2. if man be in such a state of vanity , then this shews us what little reason men have to carry their heads so high , and behave themselves so loftily and proudly as they do . a low condition and an high spirit are bad companions . there is nothing more unseemly , or provoking . and yet how ordinarily do we find these two united in men ? how frequently do we see an high spirit attending on a low condition ? how miserable are the generality of men , and yet how well do they think of themselves ? what a graceless , unsanctified wretch was the pharisee , and yet how do's he boast of his own righteousness ? luk. 18. 11. and what a distressed state was the pastor of the church of laodicea in ? he was wretched , miserable , poor , blind and naked : but how far was he from thinking any such thing ? he was so far from that , that he looked upon himself as rich , and increased with goods , and having need of nothing . rev. 3. 17. and such as the apprehensions of men are , such is their carriage . how contemptuously do they carry themselves both towards god , and one another . as for god , notwithstanding all his greatness , majesty , and glory , how light do they make of him ? who ( saith pharaoh ) is the lord that i should obey his voice ? exod. 5. 2. and as for their brethren , how do they dospise them ? they make no reckoning of them they do but puff at them psal. 10. 5. and then for the good creatures of god which he hath given them for their sustentation and use , how do they slight them and trample upon them , as if they were altogether below them , and unfit for them ? this thing is not good enough for them , and the other thing is not good enough for them , whereas there state is such that they deserve nothing at all . what choice food was the manna god vouchsafed the israelites in the wilderness ? such was the delicacy of it , that the psalmist calls it angels food man ( saith he ) did eat angels food , psal. 78. 25. so our translations , as well as divers others , renders it : but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which bootius saith is never used of angels , but still of great , and eminent men . and so the sense is this , that god in furnishing the israelites with manna , gave them such food as was fit to be set before the greatest and eminentest men , even princes and nobles . notwithstanding this , how little did they value it ? our souls ( say they ) loatheth this light bread ▪ num. 21. 5. not being of such a substantial , solid , nature as the food they had in egypt , they contemn'd and despised it . and nothing is more ordinary with carnal men , than when god out of his bounty hath furnished them with such accommodations as are a thousand times too good for them , to disdain and slight them , as utterly unworthy to be made use of , or regarded by them . now what do's this high , contemptuous carriage in men discover , bút that they are unacquainted with their present state ? nay , what do's it but discover , that their present state is a state of vanity ? for , for men to be so miserable , and yet to carry themselves so highly and proudly , is not only an aggravation of their own misery , but an evidence of it . 3. if man be in such a state of vanity , then this shews us what little reason men have to esteem so highly of , and to be so much in love with their present state . were it a state of true happiness , they might with more reason esteem of it , congratulate themselves in it , and be pleased with the thoughts of its continuance : but it is much otherwise , it s a state of extream vanity . i told you in the beginning the meaning of vanity : it still imports either sin , or misery , or both . and such is the nature of mans present state that it comprehends both these . 1. it s a state of sin , which is the greatest evil , and the worst thing in all the world . would you say the worst of a person , or thing you can , you must call it sinful , which of all epithets continues in it the greatest evil . the apostle therefore having occasion to speak of sin , and wanting a word to reach its nature , without making use of any paraphrase or circumlocution , describes it by it self . by the commandment ( he tells us ) sin becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding or transcendently sinful , rom. 7. 13. the nature of some things is so odious , and so well known , that it cannot be set forth by any name so well as by their own . would a man set forth the loathsomness of a toad how could he do it better than by telling you it is a toad , the thing it self being become so hatefull to us that it is usually made the illustration of what is so ? and thus it is in this case : such is the odiousness of sin , and so well is it known , that there is no name so fit to describe it as its own . when we have to do with a matter that is full of evil , and can meet with any thing which is known to have more evil in it , or which is known to be equal to it in evil , we may describe it by that , but when there is nothing which reaches it , then we must describe it by its self . now this is the nature of sin that it exceeds all other evils : and that in this respect that as it is most contrary to the nature , will , and interest of god , so it is the cause of all other evils , so that whatever evil we meet with , or endure , it results therefrom . notwithstanding which , how do we abound with it in our lives ? such is the pravity , and vitiousness of our natures that we are apt to be overcome by every temptation , and miscarry upon every occasion . there is an habitual , setled aversness in us to good , and proneness in us to evil , by the strength and power whereof we are even continually offending . what period of our our age , what condition , ordinance , duty , undertaking , performance have we not filled and polluted with sin ? who ( saith david ) can understand his errors ? psal. 19. 12. there is no man so good but he hath his errors , and that in such a degree that they exceed his understanding . we have all of us exercised our selves so long in erring that we understand not what we have done . our errors are so many that they cannot be numbred , so great they cannot be measured , and so vile that they cannot be expressed . and hereby we are become obnoxious to divine justice , and liable to everlasting damnation . and things being thus , how should our present state choose but be a state of vanity ? 2. it s a state of misery . we sin , and god in justice punishes for it . we fill our lives with impiety and error , and god fills them with misery and trouble . we have found out various methods and ways whereby to offend and provoke him , and he hath found out as many methods and ways wherby to afflict and disquiet us . few and evil ( saith jacob ) have the days of the years of my life been , gen. 47. 9. and ( saith job ) man that is born of a woman is of few daies and full of trouble . job . 14. 1. and ( saith moses ) all our daies are passed away in thy wrath . psal. 90. 6. so that according to the sentence of these three great , and famous men , evil , and trouble , and wrath are the attendents of those days we live here in the world . it is but a little , little while we are to continue here . by that time we are well got into the world , we are going out . our cradle stands so near our graves , that the one is ready to receive us from the other . and as if this were not sufficient to prevent our being fond of our present state , that little , uncertain time we do abide here , is attended with very many and great afflictions . oh the distressed condition of poor mortals ! how unhappy and miserable are we ! one is afflicted one way , and another another way . one is afflicted in his soul , another in his body , another in his name , another in his relations , another in his estate , another in his affairs and some in several , nay in all of these , but to be sure all in some or other of them where is the man that hath not his particular grievance ? where is he that can say i am free from affliction ? i know god do's proceed variously with men , afflicting some spiritually , and other corporally , some more , and others less , but yet where is the man that is altogether free ? could your ears but reach through the earth , and hear the many hideous cries , and sad complaints that are therein , you would be so far from making any question of what i now say , that you your selves would break forth into cries and complaints , and say oh , the miserable condition of the sons of men ! oh the strange afflictions that do attend them ! oh the heavy and sore troubles they are exercised with ! now this being the nature of mans present state what reason hath he to set his heart upon it ? what reason hath he to affect it , or be pleased with it ? he that can love such a state as this , can love that which is not only a state of sin , but a state of misery . 2. use. if this be so , that the present state of man is such a state of vanity , then it may be useful to us by way of lamentation to stir us all up to bewail our selves upon the account of the sad condition wherein we are . there was a time when our state was a state of happiness , during which we were free both from sin and misery , bathing our selves in the streams of paradise , injoying sweet communion with god and delighting our selves in those high and noble contentments he was then pleased to favour us with . then we had neither sin to grieve us , nor misery to annoy us . we had then none of that ignorance , unbelief , hardness of heart that now we are troubled with : we had then none of that pain , sickness , weakness , that now we labour under . such was our state then , that we had no evil either of one sort or other to disquiet or trouble us , but were even as happy as our very hearts could wish . we had then no occasion of lamentation , or sorrow . we had then nothing to do , but to contemplate the perfections of our creator , hold communion with him , and praise him for his goodness to us . but oh how is the state of things altered ! imitating the faln angles , we left our first state , and sunk our selves down into a state of extream vanity . that star which stood shining in an high and pleasant orb , is now falen down into a dunghill , and become the object of derision and scorn . oh how great was our happiness , but how short was our continuance in it ! many learned and judicious writers think that man fell the very same day he was created . hugh braughton is confident in it that he continued not a whole day in his innocency : and tells us from maimonides that all the jews are of one opinion , and that the greek fathers go the same way . and the modern greeks their common maxime touching this matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was formed and deformed one and the same day . and the psalmist tells us , psal. 49. 12. that man being in honour abideth not so our translators render it , but it may be rendred adam being in honour lodgeth not in it . whereupon some will have it to be spoken with reference to the first man , who they think remained so small a time in paradise that he did not so much as lodge one night in it . but this some look upon as uncertain , others as unprofitable . gataker in his cinnus disputes against it , urging the things which were done betwixt the creation of man and his fall , which he thinks required more time then one day for the effecting ofthem . however this is undeniable that mans continuance in his happiness was very short . admit he continued in it till the next day , or till that day seven night , or till the thirteenth day , or forty days , or twenty years , as some have imagined , what 's that in comparison of the time that hath passed since the creation ? nay in comparison of the time he would have remained in it had he not fallen . oh how sad a thing was it that he should be put into such a state of happiness , and thrown so soon out of it ! but he may thank himself for it : for had he continued in his obedience , he had also continued in his happiness , but deserting the one , he was deservedly thrown out of the other , which was a thing of such unhappy influence both to himself and his posterity , that we have all cause to sigh and mourn under it whiles we have a day to live . oh where is our ancient glory , what is become of our makers image , where are those pure and spotless excellencies we were once endued , and adorned with ? oh where is our primitive knowledge , righteousness , and holiness ? what is become of our peace , health , and immortality ! where are all those happy contentments , we were blessed with ? alas , they are all gone , and we miserable upon the account thereof . and things being thus , what remains but that with the israelites declining our ornaments , and cloathing our selves in sackcloth we sit down in the dust and bewail our selves ? if upon the loss of a friend , or some outward temporal injoyment , we weep , sigh , and wring our hands , what then should we do upon such a loss as this which is enough to break any mans heart that understands it , and make him go mourning to his grave ? were this matter well considered , what lamentation would it cause in all houses , streets , and places ? what shedding of tears , and wringing of hands would there then be ? what a valley of bochim or mourners would the world then become ? we should then hear all persons crying out alas , alas ! wo unto us for we are spoyled ! and , wo unto us for we are undone ! we indeed were happy , but would not remain so , and now we must bear the smart of our ingratitude and folly . and that which aggravates the business , is this , that we have not only lost the happiness we were possessed of , and brought our selves into a state of present misery , but ( which is a thousand times more considerable ) have rendred our selves lyable to a state of eternal misery . might our lives and misery end together , our loss ( though great ) were not comparable to what it now is : but it is far otherwise ; when we have lived here a life of great misery and troubles , we shall then ( if special grace prevent not ) enter upon a life far more insupportable and grievous . poor , ignorant people use to say their condition is so bad here , it will sure be good hereafter : and oh happy were it for them might it so prove ! but it is not present misery will excuse us from future . when we have here lived the most afflicted , uncomfortable lives , we shall then ( if grace prevent not ) enter into a condition a thousand times more tormenting and grievous . and oh that men would consider this , and lay it to heart ! oh that they would weigh what happiness they have lost , what misery they have already brought themselves into , what farther misery is yet before them , and that they would be duly affected therewith ! but alas , this is one part of our misery that we are not sensible of our misery : whence it comes to pass that whereas we should bewail it , and seek for relief against it , we remain securely and contentedly in it . such is the regardlesness of the poor birds , that they are often feeding , nay playing when the fowler is taking aim at them , and so lose their lives , whilst they might with greatest felicity preserve them . and thus it is with men : such is their regardlesness of their welfare , that they eat , drink , play , loyter , trifle , when justice is directing its arrows against them , and so perish whilst they might ( if they would bestir themselves as they ought ) escape and do well . oh that the gracious god would open the eyes of men , awaken their consciences , teach them compassion towards themselves , that they may look after their own safety , and not suffer them to go on , adding sin to sin , and misery to misery , till they are past help and recovery . 3. use. if it be so , that the present state of man is such a state of vanity , then it may be useful to us by way of exhortation , to put us upon the discharge of the following duties , and. 1. let us be base and vile in our own eies , abhor our selves , and repent in dust and ashes . le ts take a view of our vanity in all its dimensions and aggravations , be ashamed of it , and loath our selves for it . what , vain really , universally , in the best condition , all the life long , and remedilesly ( during this present state ) oh doleful condition ! what , vain in soul , body , designs , labours , possessions , oh heart-breaking tydings ! what wall is there that hath not a mene tekel upon it ? which way can we turn our eies , or what can we look on , but we may read our own vanity ? if we look within us , we find our selves full of vanity , and if we look without us , we find our selves composed with it : so that let us turn our selves which way we will , we find it still before us . if we turn to the one hand , we see our sin : if to the other , our punishment . if we look this way , we see our folly and wickedness : if the other , our distress and misery . there 's not a bit we eat , a drop we drink , or an hour we live , but death is ready to arrest us , the grave to receive us , and eternity to swallow us up . and is this to be looked upon as a small matter ? oh no , this is an affecting business . this is that which may make the proudest gallants in the world to throw off their bravery , cloath themselves in black , and hang down their heads to the ground , saying , oh poor creatures , what a sad condition are we in ? how have we been misstaken in our selves ? we thought we had had a mountain that would never have been removed , that we had had goods laid up for many years , that we might without care or regatd , have eaten and drunken and been merry , and that to morrow would have been as this day , and much abundantly : but alas , we see we are in a mistake , we are already in a state of vanity , and know not how soon we may be in the grave and hell ! oh that men were wise , that they understood this , that they would consider their latter end ! deut. 32. 29. this is not a business fit to be slighted , or disregarded : no , it is such as calls for our most serious thoughts , and deepest resentments . and if things be at this pass , we are to consider what manner of opinion we are to have of our selves , & what manner of respect we are to bear toward our selves ; whether we are to honour or despise , affect or abhor our selves ? were our state a state of happiness , we might esteem of , and bear respect unto our selves in a way answerable to it : but being its a state of extream vanity , which we have by our own folly and wilfullness brought our selves into ; what remains , but that we even despise and loath our selves as a company of fools , who preferred a state of vanity before a state of happiness ? when a person that is possessed of a fair and plentiful estate , do's by his prodigality and vice consume and wast it , and make himself a beggar , with what indignation and disdain do men look upon him ? what a fool and a beast do they count him , that to please his lusts , would throw himself out of such a condition of plenty and honour , into a condition of poverty and disgrace ? nay , and many times such a person himself when he comes to consider things a little , and weigh what his condition was , and what it is , looks upon himself with the same eye , esteeming himself as no less than mad , that would go and bring himself into such distress and misery . how ordinary is it for a man when he hath play'd the prodigal , and comes to himself to loath and condemn himself , nay to be ready to offer violence to himself , that he should be such a fool , and have so little regard to his own welfare ? and is not this our case ? have we not played the prodigals , and that in matters of a thousand times higher nature than those of the world ? have we not sinned away that fair and goodly patrimony that our heavenly father was pleased to bestow upon us ? have we not ruined and undone our selves ? have we not thrown our selves from a state of happiness and honour , to a state of misery and shame ? what then remains but the suting our apprehensions and affections to our carriage and demerits , we look upon our selves as a company of fools , who by our prodigality and madness , have undone our selves , and upon that account despise , and loath our selves ? 2. if it be so that our present state is a state of vanity , then let us endeavour to alienate our hearts from it , and become dead to it . were it a state of happiness we might like it and love it , and endeavours the securing of it to us : but being a state of extream vanity , what reason have we to set our hearts on it ? david hath an earnest expostulation with the sons of men about this matter : how long ( saith he ) will you love vanity ? psal. 4. 2. if it be proper for us to love such things as temptations , sin , sickness , weakness , pain , dishonour , trouble , death , and the like , then we may love this present state , but if otherwise , then it concerns us to lay a restraint on our selves as to this particular . to this purpose is that of the apostle , 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 , 1 joh. 2. 15. if god favour us with the good things of the world , such as health , strength , liberty , peace , riches , honour , we are to be thankful for them , and take care we make good use of them : but we must not set our hearts on them . they do not make any such alteration in our state , as we imagine . if we have a lesser portion of that , our state is a state of vanity : and if we have a greater portion of them , even the greatest abundance , we are still at the same pass , our state then likewise is a state of vanity . if we gain the things of the world , we gain but vanity , and if we lose them , we lose but vanity : if we have them , we have but vanity , and if we are without them , we are but without vanity : so that whether we gain them , lose them , have them , or are without them , our state is still a state of vanity . and shall we go and set our hearts upon vanity ? no , le ts never be guilty of so much folly and weakness . let not either men or angels have occasion to charge us with any such indiscretion or madness . if we will be bestowing our affections , le ts do it upon such things as are worthy of them . it is observable how happily davids practise agreed with his doctrine : it was he , you know , that furnished us with the point i have been insisting on : and how did his affections work towards his present state ? did his doctrine and practise clash with each other ? had he any great value for that condition which he represented to be a state of vanity ? no , surely , ( saith he ) i have behaved and quieted my self as a child that is weaned of his mother : my soul is even as a weaned child , psal. 131. 2. so our translations renders it , but in the hebrew the words run in the form of an imprecation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if i have not behaved , &c. as if he had said , if i have affected great things , as my enemies suggest , then let me be dealt with accordingly . for the occasion of the psalm ( as muis notes ) seems to be this , that some of sauls nobles charged david with an affectation of the kingdom , and an aspiring after great things . hereupon he makes his appeal to god , and draws him to witness , whether he were guilty of any such thing , praying that if he were , he would avenge himself on him , and punish him for it . some , conceiving there is an apo●●opesis in the words , suppress the imprecation : but others mention it , thinking it is contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render , reward : as if david had said , if i have done any such thing , let god reward my soul accordingly , or let god recompence it upon my soul , or let god deal with me in a way answerable thereunto . but whether interpreters do suppress the imprecation , or mention it , this is evident , that there is one implyed in the word which affords great emphasis to them . the words imports as much as if the psalmist had said , lord , if i have been guilty of any such ambition as my enemies charge me with , then let me be disappointed , let me lose thy protection and favour , nay , let me for ever perish . by this you see how his doctrine and practice a greed . as he taught that the present state of man is a state of vanity , so he carried himself towards it accordingly . sauls servants thought he had thirsted after the kingdom , and such like matters , but they were mistaken . even as the child that is weaned , disregards the breast , so did he the things of the world . he had sauls crown , throne , and kingdom before him , but he valued them not any farther , than he might serve the counsel of god , and be useful to his interest . he saw such emptiness in them , and all worldly things , that he made light of them . and if we will carry our selves like wise men , we must do the like . taking a view of the things of the world , and weighing the extream vanity thereof , we must keep our hearts at a distance from them . and inasmuch as our present state in regard of the inability of the things of the world to make it otherwise , is a state of vanity ; we must in like manner keep our hearts loose from it , and not suffer them to be inamoured with it . there is not any such desireableness in it , that we should let them out upon it , and therefore looking upon it as an un 〈…〉 t object for them , we must reserve them for such a state as is worthier of them . 3. if our present state be such a state of vanity , then let 's look out after , and labour for an happier and a better state. by how much we find this state the worse , by so much we should take the more pains for a better . the worse the house is we live in , the more we lay out our selves in providing one that is more commodious . and thus we are to proceed in the present business . the more vain and inconvenient we find our present state , the more we are to concern our selves in inquiring after , and seeking for an interest in a better . that there is a state of happiness , and that it is a desireable thing to be in it , is a principle so deeply rooted in nature , and so generally acknowledged by mankind , that i shall not give any one thanks to grant it . men may as soon cease to be men , as abolish out of them either the general notion or desire of happiness . i know men differ greatly in their apprehension of happiness , some conceiving it consists in this , others in that , yet all agree both that there is a state of happiness , and that it is desireable to be in it . and for the mistakes which the sons of men labour under concerning it , god hath afforded us relief in his word , especially in the gospel , whereby jesus christ hath ( as the apostle teaches ) brought life and immortality to light , 2 tim. 1. 10. the world had some notice of it before , partly from the light of nature , partly from the writings of the prophets ; but that was only a small hint , in comparison of what christ by himself , and his apostles , hath afforded us in the new testament . therein he do's not only declare that there is such a state , but likewise urges us , and that with great importunity to seek after it , and labour for it . seek you first ( saith he ) the kingdom of god and his righteousness , and all these things shall be added unto you . mat. 6. 33. and , strive to enter in at the strait gate : for many i say unto you will seek to enter in , and shall not be able . luke 13 , 24. and , fight the good fight of faith , lay hold on eternal life , whereunto thou art also called , and hast professed a good profession before many witnesses . 1 tim. 6. 12. o how good is god , that to relieve us against this state of vanity , hath been pleased to provide for us a state of happiness : and oh how ungrateful , and unworthy were we , if we should not so far comply both with his kindness and our own welfare , as to endeavour to to attain to it ! what were this but to withstand god , and our own salvation at once ? but you 'l say , i believe there is a state of happiness , and am desirous of it , and would gladly injoy it , but what must i do to attain to it ? answ. for the directing of you herein , i might treat you with many particulars , but i shall offer you only these few . and , 1. if you would attain to a state of happiness , look up to god with an eye of faith , so as to cast your selves upon him through jesus christ , both for the delivering of you from your present vanity , and the raising of you up to a state of glory and blessedness . he hath a better state to prefer you to , and if you will but look up to him with an eye of faith , he will both intitle you to it , and in his own due time give you possession of it . so graciously hath he ordered things for us that the state of man by christ , is in some respects better than what it was in innocency . to this purpose is that rom. 5. 17. if by one mans offence death reigned by one , much more they that receive abundance of grace and of the gift of righteousness shall reign in life by one jesus christ. here the the apostle sets the second adam over against the first , and shews that the former was not so able to work death , but the latter is more able to work life . the words imply as much as if he had said , if the first adam , who was but a meer man were able by his sin to work death , and give strength and power thereunto , how much more is the second adam who is god , and able by his righteousness to work life ? nay he is so far from being unable to equall the first adam herein , that he is able to raise us up to an higher , and nobler life than the state of innocency afforded . indeed the life which that state afforded was a pleasant and sweet life , but it was far short of that life which christ hath purchased for us . that life was of a more terrestrial , sensual , uncertain nature , but this is such as is celestial , spiritual , and eternal . the difference betwixt them is so great , that there is no comparison betwixt the one and the other . so that our fall through christ is so far from being prejudicial to us , that it hath conduced to our greater happiness . the selling of joseph into egypt , you know , made way for his advancement : and so our fall through christ hath made way for our greater happiness . oh how good is god that he hath not only provided a remedy against our fall , but thereby made way for the lifting of us up to a better state ! well , this happiness which god in christ hath provided for us , and which is so exceeding great we must seek to attain to in the use of those means he hath prescribed , amongst which this is one , that we should with an eye of faith look up to him , upon the doing whereof , he hath promised to bestow it on us . isa. 45. 22. look unto me ( saith he ) and be ye saved all the ends of the earth . so our tranlation renders it , but in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which paguine renders in the future tense , salvi eritis , ye shall be saved . but whether we take the words in the imperative or future tense , they imply as much as if god had said , whosoever throughout the whole earth will look up unto me with an eye of faith , owning me for the true god , and casting himself upon my mercy in christ jesus , for justification and acceptance , he shall be saved . and this is one of those means he hath prescribed , in order to the delivering of us from our state of vanity , and the raising of us up to a state of happiness . 2. if you would attain to a state of happiness , then carry your selves holily during this your state of vanity . i told you in the beginning , that the present state is a state of exerecise and service : and according as you behave your selves , herein god will deal with you as to a state of happiness . though he be marvellously gracious and liberal in bestowing of happiness , yet such is the purity of his nature , that he will not grant it unto any but such as are holy . such is the indispensable necessity of holiness to the obtaining of happiness , that let men be what they will , if they have not holiness they cannot arrive at happiness : without it , the apostle tells us , no man shall see the lord. heb. 12. 14. so much do's god stand upon holiness , that according as men are furnished therewith , so he deals with them , as to their eternal condition . on the one hand , let their degree in the world be never so high , yet if they want holiness , they must never come to happiness : and on the other hand , let their degree in the world be never so mean , yet if they have holiness , they are sure to be happy . and therefore as ever you mean to be happy hereafter , see that you are holy here . now for the preventing of mistake , and that you may the better secure your selves of holiness , i shall in a few words acquaint you what holiness is and wherein it consists . and it is such a quality as imports separation , or devotedness to religious uses . it consists in a withdrawing of our selves from common and profane matters and a giving up our selves to the worship and service of god. we may know what sanctified or holy persons are , by knowing what the things are which fall under that denomination . sanctified or holy things are things which are separated from common uses , and devoted to such as are religious . and so sanctified , or holy persons are such persons as withdrawing themselves from profane and common things , do give ●p themselves to god , and the serving of his will and glory . know ( saith david ) that god hath set apart him that is godly [ or holy ] for himself . psal. 4. 3. whereby we see that a godly or holy man is one that is set apart for god , to attend on him , and minister to him in the duties and waies he hath prescribed and appointed . and there is such necessity of our being thus set apart , and addicted to god , that there is no expecting happiness without it . if we will withdraw our selves from common uses , and addict our selves to communion with god and his service , we may attain unto that happiness he hath designed for his sanctified , and holy ones : but if neglecting him , we give up our selves to the pursuit of the world , and the sinful practices thereof , instead of being delivered from the present vanity under which we labour , we must make account to enter into a state a thousand times more sad , and grievous . instead of passing from a state of vanity to a state of happiness , we must look to pass into a state of superlative , and extream misery . and how sad is the condition of that man whose portion here is vanity , and whose portion hereafter must be superlative and endless misery ? 3. if you would attain to a state of happiness , then go to god in prayer , and beg earnestly of him , that he would not put you off with this present state , but advance you to a better , wherein you may be liker to him , and hold sweet communion with him . to live all our lives long in a state of vanity , and after pass into a state of endless torment , oh what heart which is not become a stone , would not dissolve into sighs and tears to think of it ! what , after all our temptations , sins , pains , sicknesses , weaknesses , crosses , troubles , to enter into a state which is infinitely more vexatious , and insupportable , oh what soul that is not become mad and desperate would not be affected with it ! as ever then you would let the world see that you are in any compleat measure solicitous about your own good , seriously consider what a vain state your present state is , and how much worse the state is , which after this you must enter into , if divine grace do not prevent and endeavour to get your hearts , and souls truly affected therewith , and beg of god that he will have mercy on you , and afford you relief as to this particular . and whereas he hath been pleased to provide a better state than either of those mentioned before , intreat him with all the importunity you can possibly raise your souls to , that he will be pleased at the present to interest you in it , and in his own due time take you into it . though it be no small matter to deliver you from the vanity of your present state , and the danger of a worse , and to take you into a state of happiness ; yet such is the respect he bears to the ordinance of prayer , that to those who in a due manner exercise themselves therein , he hath promised to do it for them . how often hath he declared in the word , that whosoever shall call upon the name of the lord , shall be saved ? joel 2. 32. acts 2 21. rom. 10. 13. this frequent asserting of the thing , is partly to shew us the certainty of it , and partly to work us to a firm belief of it , and stir us up to the duty of prayer , which through the grace of god is of such efficacy , that it is able to raise the soul from earth to heaven . notwithstanding the vast distance there is betwixt heaven and earth ; yet if you will in a believing , serious , affectionate manner call upon god , own him in his several perfections and intreat him to take you up thither , he will do it . thus he dealt with the good patriarchs : they desired a better countrey , and he prepared for them a city . heb. 11. 16. though canaan was a good land , a land that god had blessed , a land that he had his eyes on from one end of the year to the other , a land that ever flowed with milk and honey , that is , abounded with what ever was necessary for humane sustenance and refreshment ; yet they found such inconveniences in it , that being unsatisfied with it , and all other lands , places , and injoyments in the world , they intreated god to furnish them with some other place which might better agree with those holy principles and affections he had planted in them , which he in compliance with their desires was graciously pleased to do . and if we take the same course that they did , we may make account he will deal with us after the same manner he dealt with them . the way to go to heaven in our persons , is first to go thither in our hearts and prayers . send up therefore your prayers first to heaven , and they , as it were with golden cords , will draw you up after them . and thus i have given you an account of some of those means which god hath prescribed towards the helping of us to a state of happiness . and oh how much are we indebted to him , that he is pleased to deal with us upon such easie terms ! what , will such easie matters as faith , holiness , and prayer , help us to happiness , who then would not betake himself to the pursuit of it ? how worthy is he to remain in a state of vanity , and from thence to pass into a state of extream misery , that will not use such means to be delivered therefrom ? when we had sunk our selves down into a state of vanity , and rendred our selves lyable to everlasting misery , god might justly have let us alone , and left us to spend both time and eternity in fruitless sighs , and groans : but out of his transcendent grace he hath dealt better with us : he hath provided a remedy for us , not only against our present vanity , but likewise against our future misery . now if we should not make use thereof , especially it being so easie , how worthy will all the world judge us to perish ? all i shall further add is this ; you have yet , sirs , your understandings , and are capable of distinguishing betwixt good and evil : and though you are at the present in a state of vanity , and are lyable to such a state as is far worse ; yet through the grace of the gospel , you may be freed from the one , and escape the other ; and what you are to do in order thereunto , i have in a few words shewed . if you prefer happiness before misery , you may do well to close with the counsel given : if otherwise , you may contemn and reject it , and go on in your secure and extravagant courses ; but if ere you allow your selves such liberty , you may do well to consider , whether you may not have cause to repent , when it is too late . the lord of heaven , who is the authour and disposer of true happiness , bless what hath been said , and make it effectual . sermon ii. psalm 73. 23 , 24 , 25 , 26. nevertheless i am continually with thee : thou hast holden me by my right hand . — it is a controversie amongst expositors , who was the penman of this psalm , whether asaph or david ; for without question it was composed by one of them . indeed the title as it stands in our bibles , gives it clearly to asaph : but we are to know , that in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred either of , or to asaph . however , it is generally believed to have been penned by asaph : and the reasons that have induced the generality of expositors to believe it , are such as these , ( 1 ) it appears that asaph did compose some psalms , 2 chron. 39. 30. hezekiah commanded the levites to sing praise to the lord , with the words of david and of asaph the seer . so that it appears some psalms composed by asaph were canonical , and of use in the church , as the 74 , 76 , 77th , and some other psalms : some think he composed this , the ten following , and so others . ( 2 ) the genus dicendi , manner of speaking seems to be more sublime , and obscure than that of david , whose discourses seem to be more simple and plain . ( 3 ) it s expressed to belong unto asaph under the same form in hebrew that those which were penned by david , are expressed in , as belonging to him . the psalm it self contains an account of the conflict asaph was in through his beholding the prosperity of the wicked , and the adversity of the godly , that which hath been a great stumbling block in the world . look into the word of god , and you shall find that it hath very much exercised the thoughts of the righteous , and seneca the philosopher , canvasseth this grand case , how it should come to pass that the wicked prospered . this much exercised the psalmists thoughts : one while he resented it one way , and another while another : one while he was satisfied , another while unsatisfied : one while his spirit was calm and quiet , another while tumultuous and restless . like the ship in the boysterous wind he is tossed up and down not so high now , but as low anon . yet notwitstanding the distressd condition this good man was in ; notwithstanding the various apprehensions he had concerning it : yet he still adheres and keeps close to god. nevertheless i am continually with thee . in these words , being the former part of the 23 v. there are two things observable . 1. his tumultuous and sad condition , sometimes god exerciseth his own dear servants with much distress , both in body and mind , and thus he dealt with asaph . 2. his adherence to god , and communion with him . though his temptations and difficulties were such , that he was even overwhelmed ; yet he still keeps close to god , as knowing that ( if there were any true safety , and rest to be had in the world ) it was with him . here we are to note there is a twofold being with god. there is a being with him in respect of his care , and protection ; and there is a being with him in respect of fellowship and communion . now i conceive , when the psalmist saith , nevertheless , i am continually with thee he aims at both these : however i shall for the present discourse of the words with reference only to the latter . doct. that it is the property of pious , and holy men to be with god , or to have their abode with god , or to live in communion with god. though the world do generally neglect him , and live at a distance from him , scarcely so much as thinking of him , it is not so with pious and holy men ; they do not only think on him , but prefer him above all , and spend their time with him . phil. 3. 20. for our conversation is in heaven . he exhorts them to an imitation of him , and his fellow apostles , which he inforceth with this reason 1 joh. 1. 3. that ye may have fellowship with us , and truly our fellowship is with the father , and with his son jesus christ. some keep company with one , and some with another : but good men they keep company with god. all persons that have not lost their reason , have a reverence for a divine and heavenly life : this , saith he we have to commend us to your acceptation , that our conversation is in heaven , and invite you to the imitation of us , that have our fellowship with the father , and the son. 1. i shall lay down some propositions to make way for a better understanding of the point . 1. man upon his creation , while he remained in his innocency lead a divine life , enjoyed sweet communion with god , and lay as it were in his very bosome . he then knew not what it was to stand at at a distance from him , lie under his displeasure , or bear his wrath . there was then nothing to interpose betwixt god , and him , or interrupt him in his communion with him . had his state been as certain , and constant as it was pleasant , and comfortable , oh how happy had he been ! 2. by his fall he deserted god , placed himself at a distance from him , and grew strange to him , gen. 3. 23 24. the case was quite and clean altered , as to the state of things . god , that before the fall had man in his arms , there hugging him with delight , and tenderness , now he drives him out of the garden as worse than a beast , not fit to be there . he that had communion with his maker is turned out , and the angel set to keep him out , that he might not eat of the tree of life . he go's away from his father as the prodigal , pleaseth himself in his distance from god , lives in a far country , hides himself from his presence , riots it in voluptuously entertaining , and indulging the flesh . and herein the propagation of original sin , and the great degeneracy of our natures do's appear , that we are all by birth at a distance from god , and strangers to him , psal. 58. 3. they go astray from their birth : as soon as they be born , they are found at a distance , and strayed from god. and this is true not only of reprobated ones ; but the elect too ; yet with this difference , that whereas the former persists therein , the latter do not ; but in time reurn to him , become acquainted with him , and fall into familiarity with him . 3. god in his great love to his elect and chosen , is pleased to look after them in their far county , take them off their estrangedness to him , and bring them into a state of communion with him . whiles they are ingaged in their prodigal wandrings from him , he calls after them , lays hold on them , shews them their way and duty , and brings them home to himself , isa. 30. 21. thine ears shall hear a word behind thee , saying , this is the way , walk ye in it , when ye turn to the right hand , and when ye turn to the left . there shone a light about paul. acts 9. 3 , 4. and what the prophet had said was in a more illustrious manner confirmed , suddenly there shined round about him a light from heaven . you know how paul carried it to christians ; how he held it to be his duty to imprison the faithful ; how he ingaged in his hellish hot service of persecution , night and day ; how when he was in the height of his carreer , and came near damascus a light shined . he was in darkness , and god gives him light . he heard also a voice saying unto him , saul , saul , why persecutest thou me ? he tells him that he was jesus whom he persecuted . this was the voice behind him , saying , this is the way walk in it . what meanest thou , saul ? wilt thou thus offend the god of heaven ? wilt thou harden thy heart , and blind thine eyes against that light and evidence , that i have given , to shew by infallible signs , that i am jesus the saviour ? wilt thou boldly , violently , and dangerously , go on to affront the dearest love , and clearest light , that ever was manifested to the world , that unquestionable , and irresistable authority andpower , by wich if thou be not ruled , thou wilt be ruined . it is hard for thee to kick against the pricks . consider what thou art about to do , that which will shew thy madness , and beget thy sorrow . thus poor saul , that confesseth after , that he was exceeding mad , is overwhelmed , falls on the earth , and cries to him whom he had blasphemed and unmercifully persecuted in his members . lord what wilt thou have me to do ? i know thou wilt have me to do something as well as desist from what i was wickedly about to do . i will do what lies in me , i have ingaged in what i could against thee ; but now i will do what i should for thee . 4. he causes them thus returned to behold an amiableness in him , and to delight , and take pleasure in him . he discovers to them such glory and excellency in him , and affords them such refreshment and comfort in the enjoyment of him , that they account it their happiness that they may be with him . oh ( says a good man ) that i were with god! i cannot live without i may be with him . cant 2. 3. as the apple tree among the trees , so is my beloved ( saith the church ) among the sons . i sate under his shaddow with great delight , and his fruit was sweet unto my tast , &c. even as your spreading trees yeild a pleasant shadow , and the apple tree a a pleasant fruit ; so gods presence yields much refreshment and repast unto his people . ( 2 ) when or in what degree pious and holy men are with god ? and they are with him very much , so that according to the liberty used in the common manner of speaking they are said to be ever with him . psal. 139. 18. when i awake i am still with thee . a good man as he concludes the day with god , saying , lord into thy hands i commend my spirit ; so he doth likewise begin the day with him ; no sooner do's he open his eyes , but he looks up towards heaven , acknowledgeth the goodness of god the night past , and craves it for the day approaching : so luk. 15. 31. son thou art ever with me , and all that i have is thine . oh happy son , that might have such familiarity with his good father ! and oh wise son that when he might have it would make use of it ! 3. what pious and holy men do while they are with god! how they do imploy and exercise themselves ? 1. they contemplate and view his perfections . they view him in all his attributes and properties , in his wisdom , power , goodness , glory . mat. 18. 10. their angels do always behold the face of my father which is in heaven : where observe , ( 1 ) what relation the angels stand in to the faithful , according to luk. 15. 31. they are ever with god. let not any of the pious be disconsolate , the angels are ministring spirits sent forth . oh the wonderful goodness of god! how highly hath he advanced poor men ! ( 2 ) what the angels do , they behold the face of god , that is enough to make a continual banquet unto them . this is partly to view his perfections , and partly to receive in structions from him . this is it which pious men do . they behold the face of god , they view god in those rare and infinite excellencies , that are in him , in his mercifulness , goodness , and holiness . i will lift up mine eyes unto the hills , from whence cometh my help , psal. 123. 1. this is the posture of an holy man , he is looking up to god from whom cometh his help . 2. they admire him and adore him , as the supreme being , the highest lord , the chiefest good , and the only object of religious worship , exod. 34. 8. they bow before him as moses . you read before how the lord descended in the cloud , becomes his own herald , proclaims his own greatness , the lord , the lord god merciful and gracious . — moses hereupon doth reverence and adore this merciful and glorious god , bows his head , as if he should say , what glory is here ? what incomprehensibleness , and incomparableness of glory and majesty is here ? so rev. 5. 14. the four and twenty elders fell down and worshipped him that liveth for ever and ever . 3. they rejoyce and glory in him as their portion and treasure . herein they esteem themselves happy , that they have such a god , and that they may be with him . oh saith the godly man , what a god is here ? not such an one as the calves at dan and bethel . this is a priviledge indeed to have such a god , an interest in him , that i may be intitled to him , that i may be one with him , and be still with him . in this a man may boast . my soul doth magnifie the lord , and my spirit rejoyces in him , luk. 1. 46. 4. they treat with him in the behalf of their souls , and their eternal welfare and happiness . they consider their own condition , weigh the terms he hath proposed of reconciliation and peace , and with all cheerfulness submit to them , matth. 19. 16. when all controversies come to an end , this will be the great question which the young man propounds , vvhat must i do to inherit eternal life ? vvhat wilt thou have me to do ? saith paul : and a gracious person inquires , which way he might get nearer to god , nearer to christ. 5. they exercise dependance on him for a seasonable and happy deliverance of them out of the several temptations straits and troubles wherein they are . a good man when he is with god , saith , thou lord rulest the world , thou hast brought me into these troubles , thou only canst bring me out of them , and on thee do i depend for the doing of it . psal. 123. 2. as the eyes of servants look unto the hand of their masters , and as the eyes of the maiden unto the hand of her mistress : so our eyes wait upon the lord our god until that he have mercy upon us . the good man hath his eyes up to god in way of dependance , to attend how long it will please him , they shall be under exercise and service , and waiting for the issue and end thereof . this i conceive the psalmist hath respect unto in the text. i am continually with thee , not only that i may have thy care and protection ; but that thou wouldst determine those troubles , that i am waiting and groaning under , and that thou wouldst quiet and still my soul , and work it to an happy calmness . now i shall give reasons why the godly are so much with god. 1. because he hath appointed them to come unto him , and make their abode with him . it belongs to him to give laws touching the disposal of their lives , and manners , and amongst other precepts , he hath delivered to them , to that end , this is one , that we should be continually with him . he requires not only that we should live to him ; but likewise that we should live with him . jam. 4. 8. draw nigh to god and he will draw nigh to you . if he command then that we should draw nigh unto him , maintain communion with him , it is the duty of every man so to do . god hath made man and set him in a sphere higher than that of beasts , given him a reasonable soul , and faculties , that are rational , for this end that he might dwell with him . 2. he is the best company that men can possibly be with . man is animale sociale a creature addicted to society , and of all company gods is the best . there is no company either in heaven or in earth comparable to his . psal. 73. 25. whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . look upon the earth how many godly and choice men are in it ? how many excellent persons for converse and holy entertainment were in the land of judah ? but if these men of parts , heavenly qualifications , would not satisfie him , might he not have mended himself in heaven ? no , whom have i in heaven but thee ? not the blessed triumphant saints are company good enough without god : not the glorious angels that never had speck of pollution upon them will suffice without god. thus the psalmist still fixes upon god. hosea 2. 7. i will return to my first husband , for then was it better with me than now . israel had wandred from god , and betaken her self to idols , at last comparing things with things , she resolves to return , and go to her first husband : like the prodigal , if we go and ramble up and down the world , in the end we shall have cause to say , we will return to god , having bought our experience of the insufficiency of all other comforts and company at a dear rate , the loss of gods presence , or the withholding of his comforts . joh. 6. 86. to whom should we go , ( saith peter , in the name of all the disciples ) thou hast the words of eternal life ? to leave christ for other company were a great madness ; to forsake the fountain in the time of great drought , and take to the broken cistern . do we desire safety , he is the best company ? where can we possibly be safe if not with god ? psal. 37. 39. the salvation of the righteous is of the lord , he will help and deliver them because they trust in him . so isay 43. 11. i even i am the lord , and besides me there is no saviour . if a man therefore would study his own safety , he could find no society but in god. do we desire honour ? this must be had with god. if you be in company with a great man , walk , and talk familiarly with him , you account it a great honour : what then is it to talk with god , to walk with him ; to be called ▪ and admitted to freedom as the friend of god. this honour have the saints : 1 sam. 2. 30. them that honour me , i will honour , and they that despise me shall be lightly esteemed . would we have comfort ? the society of god yields sweet contentment and satisfaction . thus , ( saith god ) to moses , exod. 33. 14. my presence shall go with thee , and i will give thee rest . oh the ravishing quietness that is to be had in god! they ( saith david ) shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures . in gods house there is very good entertainment , there is the fat and sweet to eat , and rivers of pleasure whereof to drink . revel . 7. 17. the lamb which is in the midst of the throne shall feed them , and shall lead them into living fountains of water . see the abundance of comfort and refreshment : there is water , fountains of water , living fountains of water , and these attended with satisfaction and delight , they shall eat and drink with merry hearts hearts , all tears shall be wiped away from their eyes . it was the saying of galeatius a marquess ( when he was solicited to renounce christ , and closewith antichrist ) let them and their money perish , that do look upon , or esteem all the gold in the world more than one daies company with god. a king seeing plato , and some other philosophers together , oh ( saith he ) yonder is life and happiness , making account that they in their society and discourse , were more happy than he in all his princely enjoyments . well then , upon our seeing men conversing with god , we may cry out , happy are the people that are in such a case , thrice happy are they whose god is the lord. 3. there are many special advantages they reap , and therefore holy men have and hold communion with god. of these i shall give you an account in divers particulars , which will evince , that it is a point of great prudence to be with god. 1. they hereby come to be better acquainted with god , his nature , properties , counsels , secrets . those that are much together know much of one anothers minds , and good men being much with god , they come to know more of god than others . gen. 18. 17. and the lord said , shall i hide from abraham that thing which i do ? is there that thing which i to intend do , wherein abraham is concerned , and that may be for the instruction of his family ? and shall i hide it from him ? from abraham that hath lived with me . from abraham my friend . no , i have confidence in him that he will command his children , and houshold after him that they shall keep the way of the lord to do justice , and judgment , psal. 25. 14. the secret of the lord is with them that fear him . to those that live , and more intimately converse with him , he tells his secrets : these know strange things before they come to pass , by beholding and viewing the face of god , by holding communion with him they have these things imparted andr evealed to them which others are strangers to : they are not only his servants but his friends , a servant knoweth not what his lord doth , but it is made known to these holy ones , that god hath loved them with an everlasting love , what his will is that they should do , and what unspeakable things are laid up for them . 2. they hereby come to have holy boldness in them . while a man is a stranger to a great person he is afraid ; but when acquainted with him he becomes more emboldned : so when the pious soul is in●red to the presence of god , makes frequent visits , and hath reception , the dreadfulness of the divine majesty is taken away and it made confident . eph. 3. 12. in whom we have boldness , and access with confidence by the faith of him . through the satisfaction of jesus christ , and through his intercession we come with boldness and confidence to the throne of grace . 3. it actuates and excites their graces . good men being together do heat and inflame one another , how was dr. taylor ravished with the company of that excellent man mr. bradford ? and if poor sinful men have such power to stir up our graces , what then may be expected from the great and holy god , who is light and life it self , cant. 1. 12. vvhile the king fitteth at his table , and my spikenard sendeth forth the smell thereof as if the church had said , while i held communion with him my graces broke out , i was not the same as before : as the sun hath influence upon the flowers ; so the spirit of righteousness has influence upon the graces of gods people , luke 24. 32. they said one to another did not our hearts burn within us while he talked with us by the way , and opened to us the scriptures , such is the heat of the son of righteousness , that can bring life to the deadest , and warmth to the coldest heart . i am perswaded that many of your own experiences will bear witness to this truth , that there is power and life in his presence . how many a time when you have been with god in prayer , or at a sermon , have you come away inflamed with better resolutions , and stronger affections ? how great impressions of sorrow , joy , fear , hope , have been made upon your spirits , according to the word that hath been delivered , and the dispensation of gods grace therein . 4. they hereby derive glory and lustre from him , exod. 34. 30. when aaron and the children of israel saw moses , behold , the skin of his face shone , and they were afraid to come nigh him ; moses had been with god in the mount. men that are known to be much with god derive such majesty that those who are guilty , and have their consciences in any degree awakened , are even afraid of them . such are commonly reverenced , and beget an awe in those that hate them for their strictness . joh. 18. 6. assoon as christ said to the men that came to apprehend him , i am he , they went backward and fell to the ground . christ did not use any violence against them : but with amazement they all fall down before him . thus foelix that proud governour trembles while he has a pious , and holy divine man before him , reasoning of so high matters as righteousness and temperance , and judgment to come . one would have thought paul macerated and worn away with watching , and labouring with fasts and imprisonments , should have trembled before foelix ; but foelix trembles before a poor despicable man , and his prisoner . acts 24. 25. 5. they hereby come to be in a better capacity of obtaining what they stand in need of , and desire from him . those that are at court , and about the king are in the way of gaining favour , and being preferred . their petitions may more easily be presented , their addresses made , and desires obtained , than those that are at a distance from , and strangers to the king : so they that live with god may by their prayers more prevail with god , than those that are strangers . what can god deny that man that is still with him , and is his favourite , who is ever admiring and adoring his perfections ? exod. 32. 10. now therefore let me alone saith god to moses , such power have the servants of god. god bids moses to forbear to solicite him , and hold his hand when he is going to fetch the blow of his vengeance upon his israel . psal. 145. 18. 19. the lord is nigh unto all them that call upon him , to all that call upon him in truth . he will fulfill the desires of them that fear him ; he also will hear their cry and save them . the cries of a child , especially if for bread , for help , do move the heart of a compassionate parent , and will not god then hear the cries of his children , since he is a god of bowels , and tender mercies ? 6. this abiding with god here doth make way for their abiding with him for ever . the way to live with him for ever hereafter , is to live here with god. here asaph is a proof , thou shalt guide me by thy counsell and afterward receive me to glory . this is the way and preparation for glory . this being with thee here , is to make me fit for thee hereafter . having given you the reasons why pious men live with god , now we come to the application . use 1. of information to inform us ( 1 ) of the great condescention and goodness of god , that will receive and suffer such vile creatures , as we are , to come into his presence , and be familiar with him : oh what condescention and goodness is here ! it is a great piece of condescention to suffer the best men on earth to be with him , nay to let the highest angels stand before him and admire his glory : therefore for god to permit such sinful unworthy creatures as we are , to come and live , and be with him , is great condescention indeed . for a prince to suffer one of his poor subjects , nay one that hath been an enemy to his crown and dignity and very life , not only to come into his presence ; but likewise to be familiar with him , would be deservedly looked upon as an instance of great condescending goodness . how much more hath god done , that is the great king ; king of kings , capable of greater injury and affront , as having greater glory , and more sensible of it than the greatest mortals can be , and yet hath sent his beloved son to beseech rebels to be reconciled unto god , and to draw as many as are children of peace after him , that they may be where he is , that is with god. great persons are loth to take those that are of inferiour rank into familiarity with them , saith job 30. 1. speaking of those his enemies , that took advantage of his grievous affliction to deride him . now they that are younger than i , have me in derision , whose fathers i would have disdained to have set with the dogs of my flock . so far below him in estate ▪ esteem , parts , and qualifications . now for the great high and mighty god , to whom the inhabitants of the earth are as grashoppers , to take poor and contemptible worms into familiarity with him , is an argument of wonderful condescention . 2. it informs us of the happiness of pious and holy men , that they may be admitted into the presence of , and unto familiar converse with god : oh this is a singular priviledge , and worthy to be pursued with greatest praise and gratitude . what the queen of sheba says of solomons servants , 1 kings 10. 8. happy are thy men , happy are these thy servants , which stand continually before thee , and that hear thy wisdom : may much rather be applyed to the servants of god : happy indeed are they that may appear before god , behold his glory , as well as hear his wisdom , and tast how good he is . psal. 89. 15. blessed is the people that know the joyful sound . not only the sound of the ordinances and of the trumpet , but relish the spiritual refreshments that are exhibibited in them . they walk o lord in the light of thy countenance ; and in matth. 4. 17. saith peter , in a rapture and transport with the greatness of the glory of christs transfiguration , it is good for us to be here . it is good for me to draw near to god. 3. it will inform us of the great difference that is between good men and others , the one lives above , the other below , one upon the creature , the other on the creator . some are so far from being ever with god , that they desire it not : they say unto god , job 21. 14. depart from us , for we desire not the knowledge of thy ways . psalm 10. 4. god is not in all their thoughts . there is a vast difference between the dispositions of good and bad . take a good man , and the frame of his heart is to be solicitous about god , and thoughtful about god in duty : will this please , will this honour god ? as to sin , how shall i do this evil and sin against god ? as to ordinances , he seeks god in them , and enquires whether he have met with god ? if god hath withdrawn himself he is troubled . it is not so with the wicked , they are not solicitous about any such thing , their care , thoughts , and endeavours , is how they may be well thought of , reputed ; how they may drive on their covetous , lustful , or malitious designs ? how they may gratifie their senses . they fense and keep of any passes , that are made by gods messengers to pierce them towards their conviction and amendment : they will not bear the thoughts of god and their duty . use 2. of exhortation . if it be the property of pious and holy men to be with god , to abide with him , and herein to rise to this degree of being ever with him : then as ever we would be pious , and holy men , reputed such , and found such , let us endeavour ever to be with god , spend our days with him : no company is like unto god's , you have heard in the reasons . let the divel , the world , the flesh , say what they will , no company like society with the father and the son. let us seriously consider , whether it be not as well our interest as our duty , to live more unto and with god. it may be for a lamentation unto us , that when some pious christians have been spending all their time with god ; yet we have been but little taken up with that good company : how little lord have we been with thee , even when we have stood before thee as thy people that desired to know thy ways , and do thy will ? how little of our hearts hast thou had , when with our mouths we have professed much love ? how have the world , our lusts , run away with our souls , thoughts , and affections , and left thee the outside and carcases of christians ? let us run through all difficulties that we may get to god : idolaters would run through the very fire to get to their idols , 2 kings 16. 3. a strange piece of devotion ; and this was partly to express their great zeal toward them , and partly to be purged from their sins , and so to be a fitter sacrifice for their idols . let our souls then make hard after the true and living god , though through difficulties and fiery trials , psalm 63. 8. my soul followeth hard after thee . hereunto take these directions : 1. withdraw your affections from the world . look upon it as below you to spend your pretious time in converse therewith . reason thus with your selves ; what hath god given me a a soul fit to converse with himself , and shall i pass my time in converse with this dunghill , this impure filthy world ? god forbid : he hath designed me for nobler matters , and shall i not do what i can to pursue them ? as ever you love god , and would be with him to enjoy his love for ever , love not the world , withdraw your affection from it , 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 . 2. take pains with your souls to raise , and lift them up to god. they are naturally averse to be with god : as children are naturally averse to be with their aged parents , they would rather be in the streets with their play-fellows , and children of their age and humour , so natural men are averse to be with god , they would rather be in the world about trifles . by how much the more backward they are , the more pains we should take take with our hearts ; say thus to thy self . it is better for me to be at some pains and trouble now , than to be in eternal flames and misery for ever : david labours to lift up his heart , psal. 25. 1. unto thee o lord do i lift up my soul. the heart is naturally addicted to sink down into sensuality , it should be raised up . isa. 64. 7. there is none that stirreth up himself to take hold of thee . there must be a rowsing , and stirring up of these sluggish and indisposed hearts of ours . how vainly and unreasonably do many wicked persons reason themselves into hell and destruction ? i am as good as god hath made me , and shall i be damned for that averseness of spirit , which is natural to me , and i brought with me into the world ? this is christians divelish arguing , which satan suggests and puts into mens mouths , that he may drive them on farther to ruine . you must be taken off your own bent and affections , or you will be ruined for ever . it had been better you had never been born , than that you should rest in the same state of wretchedness , wherein you are by nature . take pains therefore with your hearts , though they shrink and draw back , yet follow them from room to room , from one idle excuse to another , till they be driven out of all harbour . lay hold of them , keep them fast , say , soul i must , i will have thee up to god. thou must dwell with god here , or else thou must never dwell with him hereafter . 3. allow not your selves in any sinful and ungodly course , that sets god at a distance from you , and begets a fear and dread in the soul that makes it run from god as offended , till it recover the thoughts of gods mercies , and then the soul returns and comes toward god with trembling . now if the soul would be still with god , with how much boldness might it approach into the divine presence ? if you do allow your selves in any unwarrantable course , you stop that entercourse you might have with god ; therefore when you begin to feel your souls starting aside from god , recall them , charge them to keep close to god , leave them not , till you have brought them into some good frame , and resolve as david , thy benefits are so innumerable , they are so large a theme for my thoughts , that psal. 139. 18. when i awake i am still with thee . yet he had a holy jealousie over him self , ver . 23. 24. search me o god , and know my heart , try me and know my thoughts . and see if there be any wicked way in me , and lead me in the way everlasting . daved was a man that did commune much with his own heart , and knew how things went with himself : yet he is desirous that god would make a search , that what he had done amiss might be taken away and amended . thus should we do , searchhow it goes with head , heart , life , conversation , and practice , if it go ill with them , our communion ▪ with god is like to be much interrupted . 4. pray to god to call you home from your extravagancies , take you into a state of familiarity with him , and preserve you therein . say , oh thou that by the beams of the sun drawest up the dew of the morning , by the beams of thy grace and love draw up our souls to thee . draw up these heavy hearts of ours : we have been heaving at them , but do what we can they are pressing downward . we find so many intanglments of the world , besides earthly propensions in us , that unless thou draw , our hearts will not be gotten up saith david , psal. 119. 10. with my whole heart have i sought thee ; oh let me not wander from thy commandments . the hearts of the best of men are addicted to wandring from god , and such is our weakness that every thing interrupts us , and draws us from god : but we must lift up our hearts to god , that he would lift them up to himself , and never rest till he have united them to him in love and holiness . obj. here is a question that many may put . you speak of abiding with god and dwelling with him . i have been about this many years , have had convictions , and look upon an holy life best agreeing to the soul , and the faculties thereof , and according to these convictions , i have been endeavouring what i can , using means this and that way : yet god is strange to me , what shall i do ? what help in this case , that i may have nearer approaches to god ? ans. 1. it is a good sign you have to do with god , in that you are sensible that he is strange unto you , and are affected with it . as for wicked men they desire not the knowledge of god they are without god in the world , and content so to be . but your sence of gods displeasure , his withdrawings , the disconsolateness of being at a distance from him , argues that there is more than flesh and blood , a principle within thee . 2. if it be so as you say , betake your selves to searching of heart , and see whether there be not some reason that god should stand at a distance . notwitstanding the riches and bowels of gods unbounded mercy , yet he hath regard to his own honour and glory . he hath more attributes to look after and vindicate than one . therefore it concerns you , if god carry it strangely , to consider whether god have not afforded you opportunities , invited you to converse with him , called , cryed , waited , to try whether you would come ; and whether you have not refused and slighted , that he may complain . you would none of me , if it be thus no wonder god is a stranger to you . judg. 5. 15. for the divisions of reuben there were great searchings of heart . sure then sirs , there should be some searchings of heart upon this account , when your sins have separated your god from you . i commune with mine own heart , saith the psalmist , psal. 77. 6. and my spirit made diligent search . he was under this great affliction , god seemed to carry it somewhat strangely , his trouble hindred his sleep , and did so fill his heart that he could not speak , he was under gods desertion as to comfort . this puts him upon enquiring how come things to be thus with me ? if a friend carry it strangely , it doth not satisfy us to wonder at it , and so let it pass , as we would do with another , but we enquire what word or action proceeding from us , what neglect or injury might cause it . if god look not with the same countenance upon us as formerly , and his favour be not as heretofore , we must make enquiry and diligent search into our whole lives , to find what was the meaning of gods dealing thus . how comes it to be thus ? 3. you must distinguish betwixt his withholding his presence and his comforts . though perhaps you have not much comfort , yet you have protection and support , which is matter both of satisfaction , and thanks , so in the words immediateately following , the text , thou hast holden me by the right hand . the psalmist , you may find , was exercised with disquietments , yet he had support from god , though disconsolate . 4. though god withhold his presence , it is not because he is loth to afford it you , but that he may make you more tender of it , and value it at an higher rate . cant. 5. 6. i opened to my beloved , but my beloved had withdrawn himself , and was gone ; this must beget a sad damp in the heart of the church . my soul failed when he spake , she sought him but could not find him : before instead of opening to her beloved she excuseth her slothfulness , now he is withdrawn he will make his offers more acceptable , and more readily imbraced . 5. wait upon god for a more free , full , and comfortable exhibition of himself to you . he is a gracious god , adhere therefore unto him , and depend upon him . though he may for a time carry himself somewhat strangely towards you ; yet after a season he may be pleased to be more favourable , isa. 1. 15. i will wait upon the lord , that hideth his face from the house of jacob , and i will look for him . this is a good , and truly generous , and brave resolution , notwithstanding all opposition and danger , to go on in faith , patience and obedience . 3. use of examination . let us examine how things go with us as to this matter , where it is that we are , with whom we live , and with whom we abide , see what communion and fellowship we do maintain with god. i shall give some characters of those that abide with god. 1. a man that abides with god , hath his eyes ever upon the lord , choose where he is , he he hath still an eye unto god : whether he be at home or abroad , his eyes are towards heaven . the lord is his refuge his chief possession , psal. 25. 15. mine eyes are ever toward the lord , and this was partly in a way of reverence , as one afraid of offending him ; and partly in a way of dependance , as one desiring instruction , support and help from him . can you say this that your eyes are to the lord , the eyes of your mind and your thoughts are towards god , are you upon every occurrence running to god ? if it be so , you are with god. 2. he acts ever as in gods presence . he carries himself as one that considers , that god hath his eye upon him wherever he is , what ever he doth , psal. 16. 8. i have set the lord alwaies before me , he is at my right hand . he set god before him , not only as the object and end of his actions , nor only to be a comfort and support to him , whereupon he might rejoyce , and his heart be glad ; but as a witness and judge of his actions , which might engage him to sincerity . if we did really and fully consider that god seeth us , and takes notice of us , how would it influence upon us to be more serious , reverent and holy . the wicked and hypocrites have no fear of god before their eyes . god is not in their thoughts . they say in effect he seeth not , he knoweth not , or doth not consider : but this holy man sees god observing him , and therefore he is the same in private that he is in publick . the same in his own house that he is abroad , psal. 101. 2. i will walk within my house with a perfect heart . many when they are abroad carry themselves plausibly and fairly , but follow them into their own houses , what frothy talk , what cursing and swearing , what passion and bitterness : how disorderly are they there ? how little of god in their mouths , and less in their lives ? as when they go abroad they put on commonly other cloaths , so they do other deportment . but when returned to their own families , they fall into the same unhappy disorder and confusion ; as if they had forgotten what manner of persons they were . 3. he that is ever with god affects solitude and retirement . he would not be alwaies in company , though never so good and proper . he would sometimes be alone , that he might more closely converse with god : thus isaac go's into the fields to meditate and pray , gen. 24. 63. the word in the original may be understood of both , and no doubt this good man had supplication and prayer joyned with meditation . how oft do we read of our blessed saviour that went apart to pray ? mat. 14. 23. he went up into a mountain apart to pray , so mat. 26. 36. he leaves his disciples with this command . sit ye here while i go and pray yonder . to the same purpose luke 9. 28. he took peter , and john , and james , and went up into a mountain to pray . the more pious any man is , the more he desires , at least some times to be alone . those that cannot endure to be alone loose much of the sweetness and ravishment of communion with god. 4. he hastens through the creature to god. when he is engaged in his calling , he hastens through the concernments of the world , that he may enjoy himself with god. though what appertains to his place he doth with diligence , yet this is not the principal object of his care , nor the end of his thoughts . when he hath gotten this dispatched how glad is he , that he may entertain himself with meditation and other holy exercises which are a most pleasant refection to him ? this is the difference betwixt carnal and good men , they both hasten , but the sensual makes all possible hast , and hurry through his duty , he thinks of , and longs for the end before he begin : the good man is of another spirit , he hastens through all business , that he may have time and leisure to converse with god. in relations and friends , he finds comfort ; but abundantly more with god. psal. 63. my soul followeth hard after thee . as a man in a croud presses hard to get to his friend . so the psalmist though he was in a croud and multitude of business and obstructions , yet he presses hard to get to god. 5. he is glad of an opportunity of being with god , whether it be to be with him publickly or privately . a carnal heart shrinks from duty , looks on it as a burden , when will this sabbath be over ! o that i might fall upon my worldly business ! david was glad when there was an opportunity of drawing nigh to god , psal. 112. 1. i was glad when they said unto me , let us go into the house of the lord. 6. he that is ever with god , takes care to state things aright between god and him , to set all streight , and keep all well . in the evening he enquires , how go things betwixt god and and me ? what good have i done this day ? wherein have i been useful ? what evil have i done ? and wherein have i offended ? how go's the case between god and me . soul , i must not lay mine eyes to sleep , till i have cleared all between god and thee ! after he lays himself down and sleeps , and dwells in safety . psal. 4. 4. let me ask you one question , christians , do not trifle but give connscience leave to make the answer , what prayers and diligence have you used to interrogate and examine your state and settle your spiritual concerns ? have you used your utmost care and the best advice ( as you would do in a worldly concernment , for fear of fraud or crime ) to direct you and keep you from mistakes ? have you not contented your selves with easie work and slight evidences ? i doubt , upon a faithful tryal and a true account you 'l find much amiss . 7 the more any duty or ordinance hath of god in it , the more he is pleased with it ; sometimes god affords more of himself in an ordinance , sometimes less . he is at his own liberty and so will be , let himself be enjoyed as he sees good . but according as god doth let out himself he is more or less affected with them . it is god that he desires , and therefore his respect to ordinances is such , as carries a proportion in it , to what they have of god. 8 he that is ever with god , despiseth all in comparison of god. heaven , earth , and all are but baubles , trifles , and nothing in comparison of god , as in the 25th verse of this psalm the language of an holy man is , whom have i in heaven but thee ? 9 when he hath been with god , he keeps in mind how god carried it toward him , what communion he had with god , and how things passed betwixt god and him . did god awaken me by such a sermon ? did he enliven and quicken me in such a prayer ? david remembred how god had appeared in the sanctuary , psal. 63. 3 he longed to see gods power and glory , as he had seen it in the sanctuary . those revivings and out-goings of ●od were written and imprinted in his heart , psal. 77. 3. i remembred god and was troubled . to think how god had carryed to him at other times . 10 one that is continually with god , counts the intervals of his being with god long and tedious . a pious man saith , when will the sabbath or lords day come , that i may sing forth the praises of god. when shall i be with god , to hear from him , and pray to him as david psal. 42. 2. when shall i come and appear before god ? now revise these particulars and see how they suit with your temper and frame , and if upon a serious scrutiny you find these not agree to your case , bless god that he hath wrought these in you : but if otherwise humble your selves , and mourn , and never cease till you can bring the matter to this , that you may say with the psalmist . nevertheless i am continually with thee . sermon iv. psalm 73. 23. — thou hast holden me by my right hand . having dispatched the former part of the verse and from thence given you an account of the psalmists communion with god , which was all i intended to speak of , when i took up these words , i shall proceed to this latter part , which contains communication of help , assistance and comfort to those that have fellowship with god , which is the reason and fruit of their adherence to him . the words in the original are ahazta bejad jemini which molterus renders tenuisti manu dextram meam ( bejad ) in the hebrew he will have to refer to gods hand , and jemini according to our translation to refer to the psalmists hand ; but ( bejad ) doth not refer to gods hand , for the assuming of ( — ) for ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in regimen shews its relation to the subsequent substantive thus it is used jer. 22. 24. psal. 121. 5. and then the words run thus , thou hast holden me by the hand , even my right hand , as if it had been according to the hebrew pleonasme be jad brinini by the hand , even by my right hand . the hand of god may easily be understood in the signification of the verb ahazta , which imports as much as thou hast laid hold of , with an ellipsis of the pronoun me . muis doth peremptorily paraphrase on the words , thus lapsuro , mihi dextram porrexisti , i being ready to fall , thou didst reach out to me thy right hand . and differs from our translation in the word jemini making it an adjective , and so agreeing with its substantive bejad and not put in apposition ; but so it should have been jemani without hizer in the middle ; or if within it 2 chron. 3. 17. yet read by camets . there is no necessity of such a streyned construction , for as hath been shewn , this way of rendring the words is the most usual and unforced , and it makes the sense most easie , whereas how scant would the words be to express the sense , if there were no suffix ? but they must be read thus . thou hast holden by the right hand . gods affording his special respects towards , and care of his people , is expressed by his being at their or holding them by the right hand , isa. 41. 13. i the lord thy god will hold thy right hand . and though the metaphor of a person sinking or falling , were supposed most pertinent here , and it matters not then , whether a friend lay hold on me , sinking by the right hand or the left , so that he draw me out of danger , but it is not all one which of his hands he takes me by ; yet the emphasis will be here as considerable and more ; for god by his right hand of power doth lay hold of the right hand of faith of his people . so my right hand may signifie the psalmists faith , and adds to mercy as well as the assistance god doth afford . the right hand is the hand of dexterity , wherewith we are more ready to lay hold on any help that is offered . and so the words would bear the paraphrase , i was ready to sink and thy waves to pass over me . my soul even fainted and sunk within me ; yet i remembred the lord , i stretched forth my hand in prayer , i cryed lord save me i perish , and thou hast stretched forth thy hand , thou hast caught me ; thou hast holden me by my right hand . but if the right hand of god be not peculiarly meant , they will stand well in their connexion with the present and subsequent words ; for he had given immediately before an account of his communion with god , which frequently in scripture is set out in walking with god , and god is said to be at their right hand , psal. 16. 1. i have set the lord alwaies before me , which is spoken in other words in this verse , i am continually with thee : he is at my right hand , and that is answered by these words thou hast holden me by my right hand . god holds his people by the right hand , and with his right hand he doth defend them against their deadly enemies , that lie in wait for , and are armed against them . though the people of god are in the hand of god , and none can pluck them thence , yet the devil and the world will do what they can to make them leave their hold of god , but here is their comfort that god puts himelf between them and danger . doct. that god doth uphold his pious and holy servants in the time of their distress , when they are in distress he doth not turn his back upon them and disown them ; but stands by , beholds and upholds them , psal. 31. 7. thou hast known my soul in adversitie . afflictions and troubles upon me , change not thy countenance towards me : when worldly friends are as the waters that fail , look shy and strange upon me . thou art my god , thou wilt strengthen , help , uphold me . thou wilt not be far from me , when trouble is nigh god doth maintain the lot of his people , psal. 16. 5. that dimensum of grace and comfort , which he hath bestowed on them . he is their staff and stay , whereby their natural spiritual and eternal life is supported , not a staff of reed like egypt , that if a little stress be laid on it will break . the church findeth it her security , support , and comfort to lean on christ , cant. 8. 5. being taken with all carnal confidences and dependance on creatures , layes the weight of temporal spiritual , eternal life , and concernments on him . o what familiarity , what condescention in god doth it argue to suffer to suffer his church as his beloved , to lie in his bosome , his left hand being under her head , and his right hand embracing her ! the lord strengthens his people with strength in their souls as paul was supported , 2 tim. 4. 17. the lord stood by me and strengthned me . in the prosecution of this point , i shall shew what god upholds his people from , and what god upholds his people by . 1. what god upholds his people from ? 2. from sin . their natures are corrupt as well as others , and they are averse from good , prone to evil as the sparks do fly upwards , and though in part enlightned , sanctified and recovered ; yet they have still evil habits and dispositions in them ; so that if god did not restrain them , they would fall into those miscariages which would be highly injurious , both to them and religion rom. 7. 14. 19. oh what a sink of impurity and sin did this apostle find in himself ! yet was one of the holiest and best men that ever the sun saw . and what a tottering condition was asaph in ? psal. 73. 2. 3. for he could scarce keep his feet , he was almost gone , when he saw the prosperity of the wicked . david was withholden by the lord from shedding blood , and pursuing his rageful and cruel design against nabals house , 1 sam. 25. 26. the lord like a loving father looks after and regards his servants , keeping them from the unhappy extravagancies their corrupt natures lead and prompt them to . though god do permit them sometimes to fall fouly by their iniquities , yet he keeps them from total and final apostacy , from the belief of the truth , and the life which is according to godliness . 2 god upholds his people from desponding and fainting ; sometimes their tryals and troubles are so great , that they know not what in the world to do with themselves , so that if he did not interpose , they would faint and throw up their religion and hopes at once , psal. 73. 13. 21. now to prevent this , god comes in with his cordial waters , instructs , satisfies , and comforts them . when they were about to pull paul in pieces , acts 23. 11. it s said , the night following the lord stood by him , and said be of good cheer . the lord upholds his people under spiritual disertions , that they shall not be utterly and irrecoverably cast down , and sunk under the sence of his displeasure and the hiding of his face , he presents to them , and convinces them of their great weakness in their complaints , and shews them the days of the right hand of the most high , helps them that sit in darknes to reflect on former experience , when they had sunshine and his promise , that he will be a light unto them , a sun and a shield , and will withhold from them no good thing , so psal. 77. 7. 8 , 10. psal. 42. 6. 8. he assures them that he is not gone for evermore , that he is not quite gone . though for a small moment he forsake them , yet with great mercy will he gather them , isa. 54. 7. 8. in a little wrath i hid my face from thee for a moment , but with everlasting kindness will i have mercy upon thee . under their greatest dejections there is some sprig or other of comfort that they lay hold on , and is stretched out unto them , that they may be kept from being overwhelmed , some twig or other of a promise or experience , that may bear them up . though god seems to be departed from them quite , yet he doth but hide his face , whereby his favour is discovered in more clear features . he is nigh to them by his special grace , when they think him afar off , when they are crying the lord hath forsaken me , my god hath forgotten , and are groping for him in the dark , he is at their right hand . the lord upholds them from being discouraged , and fainting under outward afflictions , and therefore shews them how needful and useful they are , how much love , care , and fatherly tenderness and providence there is manifested in them , and the design of them ; how light and short they are compared to the mass of glory that is set before them ; what the end of the lord is with his servants , who patiently expect the coming of christ , lest they should be weary and faint in their minds . heb. 12. 3 , 5. 3. god apholds his people from ruine and destruction , both temporal and eternal , 1. from temporal ruine , and so he either upholds them against troubles of the world that they shall not touch them , or keeps them from the evils of world though they share in common calamities , and though they do not escape , yet they shall be enabled to bear afflictions , that the tryall of their , faith may be found , though it be tryed by fire , unto praise and honour , and glory at the appearing of jesus christ. sometimes god preserves them from the eminent judgments he brings upon the world of the ungodly . they are separated from the plagues brought on the wicked , when their preservation may make eminently for his glory , and when they have born remarkable witness against the sins that have brought judgments . while lot lingred , gen. 19. 16. the men laid hold upon his hand — the lord being merciful to him , and they brought him forth and set him without the city , thus was he delivered from that flaming destruction , an èmblem of hell , which turned sodom and gomorrha into ashes . that righteous man dwelling among them , in seeing and hearing , vexed his righteous soul ▪ from day to day with their unlawful deeds , and filthy conversation , 2 pet. 2. 6. 7 , 8. the lord knoweth how and when to deliver the righteous and godly out of temptations , and out of judgments , and how to reserve the unjust unto the day of judgment to be punished , god spared not the old world , but saved noah the eighth person a preacher of righteousness , bringing in the flood upon the world of the ungodly , 2 pet. 2. 5. that god might shew his power , and publish his name through all the earth , he raised up pharaoh , and destroyed him , when he made a way in the sea , and a path in the mighty waters , for israel that was precious in his sight , when they passed through the waters in the red sea , the lord was with them , and when they passed over the river of jordan , it did not overflow , so the god in whom the three worthies in babylon trusted , dan. 3. 16. 17. was able to deliver them from the fiery furnace , that they were not burnt , neither did the flame kindle upon them . if they cannot promise themselves security from common calamity , as ordinarily they cannot , yet they pray , and it is promised that they shall be delivered from this present evil world . the lord is faithful , who shall establish and keep them from evil , 2 thes , 3. 3. and our lord jesus , who knew what was most necessary and proper for his disciples , joh. 17. 15. prayeth not that god would take them out of the world , in which world chap. 16. 33. he had told that they should have tribulation , but that he would keep them from the evil . and christ gave himsef for our sins that he might deliver us from this present evil world . though they fall into the hands of violent and unreasonable men , that neither have faith nor humanity , yet they are in the hands of god , not forsaken of him , and therefore not utterly cast down . though they fall , they shall not be utterly cast down , for the lord upholdeth them with his hand . psal. 37. 24. when trouble is on every side , and they seem to be hedg'd in with thorns , they are not disstressed , so that there is no way can be found for them to escape , when they are in the snare of the fowler , god breaks the snare and they escape . they may be perplexed , but not in dispare , persecuted , but not forsaken , cast down but not destroyed , 2 cor. 4. 8 , 9. god will be with them in six troubles and in seven . many are the afflictions of the righteous , but the lord delivereth them out of them all , psal. 34. 19. their fall shall not be irrecoverable and desperate , but they shall arise out of their afflictions , and their faith shall triumph over the reproaches and malice of the malignant world , matth. 7. 8. vvhen i fall , i shall arise . a just man falleth seven times and riseth up again . prov. 24. 16. there shall be an end of their troubles , their redemption draws on . blessed is the man that endureth temptation , for when he is tryed be shall receive the crown of life , which the lord hath promised , jam. 1. 12. it would be madness indeed to cast away their confidence , which hath great recompence of reward . they had need of patience , that after they have done the will of god , they may receive the promises . but yet a little while , and he that shall come will come , and will not tarry . heb. 10. 36 , 37. their miseries shall have bounds , and an end . they shall not always be sighing under their burdens● ; sobbing out their complaints , there is a rest after all their travels , a land flowing with milk and honey , with rivers of pleasures for a dry and barren wilderness . the wickedness of the wicked will come to an end , the devil may rage , and roar , and raise persecution , and they suffer tribulation ten daies , rev. 2. 10. the devils agents have their hour , luke 22. 53. this is your hour and the power of darkness . nay all the calamities of the people of god are light , and but for a moment , if compared with eternity of glory . 2 they shall be upheld and kept from eternall destruction . the ungodly shall not stand in judgment , nor sinners in the congregation of the righteous , psal. 1. 5. they shall be cast and fall in the trial , when the assembly of the first-born , shall stand and be acquitted , and received into those everlasting and blessed habitations , with a happy welcome , come ye blessed of my father , inherit the kingdom prepared for you . they shall be kept by the power of god through faith unto salvation , 2 pet. 1. 5. 2. having shown what god upholds his people from , in the next place we shall shew by what god upholds them . 1. by his own immediate hand , without the interposition or ministry of his creatures , as christ caught peter sinking . this is called gods creating of their happiness , that they may be glad , and rejoyce in that which he doth create , when he creates jerusalem a rejoycing , brings about the prosperity of his people , when there is nothing of sufficiency or disposition in matter and means to produce such an effect . when by his fiat he commands deliverance for jacob. and although some creatures are made use of , they are such as are inconsiderable , and ineffectual without miraculous power , to cause any thing of this nature , and conduce the least naturally towards their deliverance , nay it may be contrary to their nature , and above their ordinary power , they are commanded to their service , and answer gods command . the sea is taught to distinguish between the egyptians and israelites , and made a way for the ransomed to pass over . elijah is fed by a raven . when daniel is thrown into the den , the hungry lions forget their hunger and cruelty . the vermine plague egypt , and trouble not goshen . at the sound of the rams horns and the shout of israel the walls of jericho fall . god has secret and invincible ways of conveying relief to his people . they cannot be in so close a prison , so begirt with danger but he can come to them , comfort and deliver them , manifest that help and salvation is from the lord. he sends in his comforts to them that can pass through guards and iron gates , unseen , unheard , and not to be resisted , which their enemies cannot hinder them of , and these they cannot take away from them , hos. 2. 14. when he hath brought them into the wilderness , he speaks comfortably to them , he sends an encouraging message to paul. be of good cheer and in the multitudes of their thoughts within them , his comforts delight their souls , psal. 94. 19. 2. god upholds his people by his word , whereby he affords them instruction , encouragement and comfort . when they are in distress , they betake them thither as to a sacred directory , and are preserved from evil , psal. 17. 4. by the words of thy lips i have kept me from the path of the destroyer . thy word have i hid in my heart that i might not sin against thee . psal. 119. 11. they go to the word as a sanctuary , and in the word the psalmist took sanctuary against his fears . psal , 73. 17. he was perplexed till he came into gods sanctuary : some by sanctuary do understand heaven , till he thought of heaven he was not satisfied . others by sanctuary understand the place where gods word was read and unfolded , and there are that by sanctuary will have the word of god to be meant . though asaph might not mean the word by sanctuary , yet it was the word in the sanctuary which afforded him comfort and resolution in that great perplexity . and this was davids comfort in his affliction , the word of god quickned him , psal. 119. 50. 3. god upholds them by his creatures , his angels , his ministers , and their brethren in tribulation and suffering . our lord himself was strengthned by an angel , luke 22. 43. and heb. 1. 14. are they not ministring spirits sent forth to minister for them , who shall be heirs of salvation ? by his ministers he doth mightily uphold and strengthen them . they are given for the perfecting of the saints , for the edifying of the body of christ , till they come to a perfect man , the measure of the stature of the fulness of christ , eph. 4. 12 , 13. vve are helpers of your joy , saith the apostle to the corinthians , not exercising lordship over your saith , 2 cor. 1. 24. what mighty confirmation were paul and barnabas to the churches , acts 14. 22. they returned to lystra , iconium , and antioch , confirming the souls of the disciples , and exhorting them to continue in the faith . the people of god are mutually helpful for the establishing of one another , job did uphold many , job 4. 4. and eliphas spoke true in saying that he had strengthned the feeble knees , and weak hands , and had upholden him that was falling , and god blesseth some with special comforts , that they may be a relief to others by their experiences , and may tell what god hath done for their souls . 2 cor. 1. 4. who comforteth us in all our tribulation , that we may he able to comfort them , which are in any trouble , by the comfort wherewith we our selves are comforted of god. 4. by his providences which have been so signal and remarkable , that have raised them out of their fears , and revived their hope and confidence , when their eyes have even failed with looking : when mercies have come in , which they have been almost ready to despair of : and god hath turned the stream of affairs towards their relief and prosperity , and brought about that which was improbable , and they looked not for . thus jacob was revived , genesis 45. 22. we come to the reasons , why god upholds his people ? and they are drawn : 1. from the love of god. his love to them is so great , that they are called the beloved of his soul , jer. 12. 7. he hath more love , care , tenderness than the fathers of our flesh . if they being evil know how to give good gifts unto their children : how much more shall our heavenly father give the holy spirit to them that ask him ? luk. 11. 13. in correcting his people he sheweth more pitty and goodness ; for the fathers of our flesh corrected us , and for a few days chastened us after their own pleasure , but he for our profit , that we might be partakers of his holiness , heb. 12. 10. not the most tender hearted mother doth yearn with such bowels of compassion towards her only son , as god doth toward his people . isa. 49. 15. can a woman forget her sucking child , that she should not have compassion on the son of her womb ; yea they may forget , yet will i not forget thee . this love to them is the reason why he will uphold them . why did god lead israel in the wilderness , why did he so eminently preserve them ? because he loved them ; therefore he chose them to be a peculiar people above all people , that were on the face of the earth , deut. 7. 6 , 7 , 8. and the reason why he loved them , was because he loved them : not any goodness , or goodliness in them ; but because he loved them , he set his love upon them . he hath mercy on whom he will have mercy : he will have compassion on whom he will have compassion , rom. 9. 15. exod. 33. 19. god his love to his people , is the ground and off-spring of all mercies to his people , spiritual and temporal . god so loved the world , that he gave his son , joh. 3. 16. christ so loved his sheep that he laid down his life for them . who loved me and gave himself for me , gal. 2. 20. god did extend and draw out his richest mercy for israel : he did extend kindness to them in the chusing of them , in his covenant with them , his promises to them , his deliverances of them , because he loved them . i have loved thee with an everlasting love , therefore with loving kindness have i drawn thee , jer. 31. 3. 2. from their great necessity . they have none else to uphold them . when the lord saw the affliction of israel , that it was bittter , and that there was none shut up or left , nor any helper , 2 kings 14. 26. then he saved them by the hand of jeroboam the son of joash . when he saw that there was no one to take up the righteous cause of his people , then he arms himself . he saw that there was none to help , and wonder'd that there was none to uphold , therefore his own arm brought salvation to him , and his fury it upheld him , isa. 63. 3. and he put on righteousness as a breast-plate , and an helmet of salvation upon his head , he put on the garments of vengeance for cloathing , and was clad with zeal as a cloak , when he saw that there was no intercessor . 3. from his promise . for the assurance and encouragement of his people he hath obliged himself by promise . isa. 41. 10 , 13. fear not , for i am with thee , be not dismaied for i am thy god , i will strengthen thee , yea i will help thee ; yea i will uphold thee with the right hand of my righteousness . in the 13th verse the promise runs in the words of the text , i will hold thy right hand , saying unto thee , fear not , i will help thee . sooner then israel shall always groan under their burdens and task-masters , and the oath to abraham and his seed be violated , god will shew signs in egypt , and wonders in the land of ham , psal. 105. 27. nay heaven and earth shall pass away sooner than one tittle of the promise of god should fail . he that hath called his people according to his purpose , out of darkness into his marvellous light , will uphold them and preserve them blameless unto the coming of christ jesus . faithful is he that hath called you , who also will do it , 1 thes. 5. 24. 4. from their prayers grounded and urged upon his promise , being sensible of the great evil and danger of sin , knowing their proneness to slip , they solicite god with their prayers to secure them from falling . psal. 51. 12. restore unto me the joy of thy salvation , and uphold me with thy free spirit . uphold me according to thy word , that i may not be ashamed of my hope . hold thou me up and i shall be safe , psal. 119. 116 , 117. when they are thinking of their danger , sinking in the apprehension of it , if they cry unto him , he stretcheth out his hand and saves them . 5. from his own honour and glory , that is much concerned herein . this is that , which he proposeth to himself in all his performances : this he is tender of , zealous for , will not have given to another . this he would have us to propound to our selves in all our actions . there is nothing he doth , but he proposeth to himself therein the praise either of one attribute or another . he hath created all things for himself , for the glory of his power , goodness , and other attributes . whether things that be on the earth , or things in heaven , visible and invisible , whether they be thrones or dominions , principalities or powers , all things were created by him and for him , col. 1. 16. for of him , and through him , and to him are all things , to whom be glory for ever , rom. 11. 36. he hath created jacob his servant for his glory , he hath formed , he hath made him , isa. 43. 7. god will look after his great name ; and it doth concern gods glory much , that his people should be upheld . what would the enemies say , if israel should be cut of , and turn their backs before their blaspheming adversaries . god is a wise builder , in christ jesus they are his workmanship : now he doth not begin what he is not able to finish . he is the authour , upholder , and finisher of our faith , he will bring his people to their full stature , unto a perfect man , unto the measure of the stature of the fulness of christ. use of informat . 1. of the transcendent and inexpressible goodness of god. what manner of love is this , that we should be called the sons of god , and be dealt with as his children , friends , familiars ? here is goodness incomparable to admit beggars , and worse , that is , sinners into fellowship with him . here is firmness of love and goodness , that he will not forsake them : whom he loveth , he loveth to the end . i will not leave thee nor forsake thee . that he should admit not only into protection , those that had cast off their allegiance and rebelled against him , but communion . this is condescention indeed substantial , and not ceremonial as that of princes many times is . revel . 2. 1. he holdeth the stars in his right hand , and walketh in the midst of the seven golden candlesticks . 2. we may be informed of the difference between god and other friends . other friends look upon us as their sun dials , when the sun of prosperity shines upon us ; but when it is a black and dark day , of clouds and gloominess and thick darkness ; of trouble and distress , then we signifie nothing to them . but god deals not so with his people : but when all are fled and gone , he sticks close to his people . tribulation , distress , persecution , famine , nakedness , peril , sword , cannot separate god from his people . 2 tim. 4. 16 , 17. at my first answer no man stood with me , but all men forsook me , notwithstanding the lord stood with me and strenthened me . — and i was delivered out of the mouth of the lion. 3. we may see why good men do not sink more under their distress . it is strange they are not born down by the violence , impetuousness of troubles and afflictions , that abide them upon all occasions . at how noble a rate are they , through christ strengthening them , enabled to carry it ; rejoyce in hope , glory in tribulations , sing in prisons , take joyfully the spoyling of their goods , to thank god that they were thought worthy to suffer for his name , imbraced the flames . 2 cor. 2. 14. thanks be unto god which always caused us to triumph in christ. thanks be to god who giveth us the victory over death , the grave and sin through our lord jesus christ , 1 cor. 15. 57. 4. this shews the madness of those that run from god by an evil heart of unbelief to secure themselves , and bear themselves up with carnal confidences . cain departs from the presence of the lord to outrun his fears . thus men expose themselves to sin and ruine , and yet flatter themselves with the imagination , that they are safe . if dangers be nigh by compliance with evil , sinful shifts for present outward security , we are not to run from , but to fly to him , lay fast hold of him , not let him go . nay , we should cling closer to him , and hold harder , when evil approaches , as a child would of the parent from whom it , expected relief . 2. use of exhortat . in all our troubles let us have recourse to god. are we in danger of sin , of despondency , of ruine ? let us get us to our rock , refuge , fortress , and strong tower , to which the righteous fly and are safe . his counsels will mightily avail us in our perplexities and multitudes of dissatisfied thoughts . let us trust him with all our concernments : for he is a buckler to them that put their trust in him . he will stand between them and danger . let us encourage our selves in god , be of good courage ; be strong in the lord and in the power of his might . put on resolution that nothing shall drive us from god , rejoyce in the lord , and joy in the god of our salvation , though we meet with disasters and disappointments ; love and praise god for his help , and the health of his countenance ; for this end god doth turn the mourning of his people into dancing : he puts off their sackcloth , and girds them with gladness , that they may sing praise to him , and not be silent , psal. 30. 11 , 12. use 3. of consolation . what abundance of encouragement doth this doctrine afford , how may it strengthen weak hands , and confirm doubting hearts ? walk out and be delighted with this abundance of respect , honour , and advantage , that is done to you by gods upholding you by the right hand . here is encouragement against infidelity ; fears , sorrows . fear not , be not dismay'd , the lord is your god , the holy one of israel your saviour . god is a refuge to you , a strength to you , a very present help in trouble , what need you fear though the earth be moved , god is with his people , they shall not be moved , god shall help them ; and that right early . when the devil accuseth them because of their sin , they have an advocate with the father , jesus christ the righteous . 1 john 1. 2. who shall lay any thing , therefore ( since christ is the propitiation ) to the charge of gods elect ? it is god that justifieth , that hath accepted of the satisfaction of christ , and that ransom paid , as appears by the resurrection of him from the dead and his exaltation . who can condemn , since christ died , is risen again and maketh intercession for us ? rom. 8. 33. &c. god having declared the remission of sins that are past , rom. 3. 25. satan hath nothing to alledge against the elect and called of god , that are found in him , not having their own righteousness , which is of the law , but the righteousness of christ , which is by faith : so that the life they live is by the faith of the son of god. what hath satan to say ? for what the law could not do , in that it is not able to answer its demands , and therefore it was weak through the flesh , that christ by taking up our flesh hath done , so that the righteousness of the law , which could not be fulfilled by , might be fulfilled in us , who walk not after the flesh but after the spirit . what comfort doth it speak to jerusalem , when it is proclaimed that her iniquities are pardoued ? how tenderly did god proceed with israel in the way of his gracious providences with them ? god alone led them , he kept them as the apple of his eye , deut. 32. 10. god taught ephraim to go , taking him by the hand , hos. 11. 3. takes that pains to bring up , nourish , instruct , defend his people as a careful nurse would her little one , and about the time of forty years , suffered he their manners in the wilderness , acts 13. 18. which some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into its aspirate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and using a word that signifies his nursing care of them , however god did bear with their childishness , ignorance , peevishness . such love bears god to all his saints , therefore lift up your heads , the lord your redeemer is at hand . he will see that your faith fail not , that your patience hold out . the lord will stand at your right hand , to assist you in every good work and office , and he will deliver from every evil work , and will preserve you blameless unto his heavenly kingdom . you have the same encouragement to uphold your hearts , that the saints and holy men of old had , that were strong in faith , and gained a good report for their faith . the word of god that upholds the heaven and earth , may uphold your hearts . it is impossible that god should not be , and then it is impossible that he should lye , and he hath promised and given the greatest security , that you might have strong consolation , who fly for refuge to lay hold on the hope set before you . sermon v. psalm 73. 24. thou shalt guide me with thy counsel here , and after receive me to glory . the former verse i have dispatched , and told you when i first pitched my thoughts upon the preceding words , i did intend to proceed no further : but the truths following are so sweet , that i intend a farther prosecution . the psalmist in the preceding words having given an account of gods gratious supporting of him in trouble , draws this comfortable inference , that he would yet favour him with farther kindnesses . thou shalt guide me by thy counsel . — for in such sort doth god sometimes dispense his blessings to his servants , he doth not only afford them present relief , but future mercy : so it happened with this good man asaph . in time of trouble god supports , in doubts , fears , and discontents he upholds ; and god at this time did not only support him , but yield him evidences of farther and future kindness . this future kindness the psalmist expresses in two phrases : ( 1 ) thou shalt guide me by thy counsel . ( 2 ) and afterward receive me to glory . thou shalt guide me , in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which montanus renders in consilio tuo duces me ; and vatablus in consilium tuum , that is , into the knowledge of thy counsel : but i shall adhere to our translation , which renders it , with thy counsel . god had supported the psalmist for the time past , and from thence he concludes he would guide him for the time to come : so that he might not offend him with quarrelling at his providence as he had done . the other phrase is , and after receive me into glory . as if the psalmist had said , i see , and read so much of thy love , that i know thou wilt do more for me ; when by thy counsel thou hast lead me through the difficulties of this life , thou wilt shew farther kindness , take me into an estate of glory , removing me to a state , wherein i shall be free from those evils i am perplexed with . from hence observe , 1. doct. that god will , or doth guide his faithful people with his counsel . 2. doct. that when god hath guided his people by his counsels , he will receive them into glory . to the first , that god will and doth guide his faithful servants with his counsel . he abounds with counsel . prov. 8. 14. counsel is mine , and sound wisdom . mark sound wisdom in opposition to that which is humane and vain , which oftentimes proves foolish and deceitful . as he abounds with this counsel and sound wisdom , so he communicates thereof abundantly to his people . he sees to , looks after them , and according as there is occasion administers counsel to them . sometime they are brought into such straits , that they are ready to cry out with elisha's men upon the sight of the syrian army , 2 kings 6. 15. alas how shall we do ! then when they do not know what to do , he comes in , and advises them what to do , what course to take . thus he did with asaph . till i went into the sanctuary of god , saith he , i knew not what to make of things : but then i understood their latter end . i shall shew you ( 1 ) what a kind of guide god is . ( 2 ) what kind of counsel god gives his people . ( 3 ) then give the reasons . ( 4 ) answer an objection that is , if god guide his people with his counsel , how comes it to pass that they fall into such disorders ? ( 1 ) what kind of guide god is . and ( 1 ) generally he is the best guide in all the world : none so able to guide us as he is , and and none so willing to do it as he . there is none we may so securely venture our souls with , as with him : such a guide is he , that were our souls , affairs , concernments of a thousand times greater value , and importance than they are , we might with greatest security trust them with him . the soul of man is his darling principal one , his glory and excellency , and if it were a thousand times more excellent ; yet here might it be safely deposited . there is not a guide either in heaven , or in earth , that is comparable to him . ver . 25. whom have i in heaven but thee , and there is none on earth in comparison of thee . oh how great and eminent is he in counsel ! jer. 32. 19. great in counsel and might , in words and in doing . he is wonderful in it . isa. 28. 29. wonderful in counsel , and excellent in working . this may make the wisest to stand and wonder , rom. 11. 33. o the depth of the riches both of the wisdom and knowledge of god! we read in the scripture of some that were eminent for counsel , ahitophel , 2 sam. 16. 23. was eminent for his counsel . the counsel of ahitophel in those dayes , was as if a man had enquired at the oracle of god. he was a politick man , and could guess at things extraordinarily , and the issue of them ; insomuch that things commonly fell out according to his word . so 2 sam. 20. 18. the inhabitants of abel were so prudent and just , and had so great repute for wisdom and counsel , that when differences arose among men in neighbouring parts , they would come thither for advice , upon the receipt whereof they commonly ended the matter . and we read of others that were notable for their counsel : but what is all theirs to the counsel of god ? alas , what are the greatest counsellors in the world in comparison of him ? job 12. 17. he leadeth counsellors away spoyled , and maketh the judges fools . he infatuates , blasts their counsels , and leads them away , as it were in triumph . 2. more particularly he is , 1. a wise and skilful guide . he knows which is the best way to lead his servants in . he is acquainted with all ways , knows how to compare one with another , and distinguish betwixt the good and the bad : and he likewise foresees how things will work , and what shall fall out ; for all things are and shall be according to the counsel of his own will. the wisest of his creatures can at the best , but conjecture , and their wisdom is to confess their ignorance in what is contingent and unrevealed : but god knows what is most hid and reserved in the remotest causes , and that distinctly and infallibly . and this property is so peculiar to himself , that he doth both challenge and insult over the gods of the gentiles upon this very score , isa. 41. 21 , 23. produce your cause saith the lord , bring forth your strong reasons saith the king of jacob , shew the things that are to come hereafter , that we may know that ye are gods. — here is a challenge god sends to the gentiles , if you will have your dumb , blind , senseless idols to be god , let them make it out , and tell what shall come to pass . this is the only and true gods prerogative . now god having this peculiar insight into things , it must needs render him highly fit to guide and lead his servants , psal. 78. 72. he guided them by the skilfulness of his hands . by the hand commanders shew much skill , and conduct , directing those that are under their command which way to go . david had a mighty skilful hand herein ; yet what was his skill to gods , so far he sees himself below him , that he seeks to god for guidance , psal. 123. 2. our eyes wait upon the lord our god. 2. he is a gracious guide . the conduct which he exercises towards his servants is ever attended with designs of grace and love . the thing which in all the windings and turnings of his providence he aims at , is that they may be holy here , and blessed herafter . he sometimes leads them through wildernesses and desolate places : but this is not out of hatred , but love , it is in order to their welfare , psal. 25. 10. all the paths of the lord are mercy and truth unto such as keep his convenaut , rom. 8. 28. all things work together for good to them that love god. when they are in the greatest straits and perplexities , and though all may say , these things make against them : yet all are for their benefit , who are the called according to his purpose . 3. he is a faithful guide , one that will not betray or ensnare them , his guidance is ever such as tends to their good . as he knows which is the best way , so he leads them therein , psal. 25. 10. his paths are truth . he may deal severely with his servants ; but he cannot , he will not deal falsly , isa. 54. 10. the mountains shall depart , the hills shall be removed : but my kindness shall not depart from thee , neither shall the convenant of my peace be removed . sooner shall heaven and earth cease , than he will prove unfaithfull , his people have his word , his oath , his being and nature , in security for their faith and confident dependance on him . this promise is worth mountains of gold. how great a matter is it to have a faithful , a skilful guide that we may put confidence in ; one that will not fail his people , that is faithful in his promise and in his proceedings , prov. 13. 17. a faithful embassadour is health . 4. he is his peoples only guide , so far is he above all other guides , that there is none fit to bear that name with him , deut. 32. 12. the lord alone did lead him , that is , the children of israel . there was indeed the ministry of moses , but that was such a subservient inconsiderable thing , that moses himself declines the mention of it , ascribing the conduct of israel to god only . and hence it is , that his servants depend only on him . psal. 65. 2. oh thou that hearest prayers and workest deliverance . and ascribe their welfare only to him , psal. 4. 8. thou lord only makest me dwell in safety . 5. he is a continual guide . he is ready upon all occasions to conduct and lead them . he do's it not for a day or two : but during their whole lives . psal. 48. 14. this god is our god for ever , he will be our guide even unto death . isa. 58. 11. and the lord shall guide thee continually he never ceases guiding them , till he have brought them through all danger , till he hath received them up to glory . 6. god is an effectual guide to his servants , and that in two respects . 1. he makes them close with his guidance , when he sees them goe astray , he constrains them to close with his counsel , and to be obsequious to his conduct . when he sees them wandring , he calls to them saying , isa. 30. 21. this is the way walk in it . when they are going astray , turning to the right hand or to the left ▪ either in prosperity or adversity . god takes them as it were by the hand , and makes them to go along with him . he delivers to them his advice , and causes them to close with it , jer. 18. 2. go down to the potters house , and there i will cause thee to hear my words , ezek. 32. he caused me to eat the roll . what a magnetism was there in the words of christ , when he spoke to simon and andrew ? what an attractive and drawing power had they , mark 1. 18. for they straitway forsook their nets and followed him . it was a strange thing , that the words of a stranger , and one that had no outward splendor ; nor authority and power , no glory and lustre should so prevail upon men that were busie upon their imployments , to throw all away , and immediately follow him . there went power from christ to engage them secretly to yield to his commands . 2. he is an effectual guide , because he blesses his guidance to them , insomuch that they attain the end which they propose to themselves , in following him , mat. 19. 28 , 29. you that have followed me in the regeneration , when the son of man shall sit in in the throne of his glory , ye also shall sit upon twelve thrones judging the twelve tribes of israel . those that follow him shall not do it for nought , they shall not be losers , though they leave father , mother , wife , children , lands , for his names sake : but shall receive an hundred fold , and inherit everlasting life . 2. what kind of counsel god guides his people with , and there is a fourfold counsel that he guides them with . 1. there is the counsel of his purpose . the holy ghost useth to call the purpose of god his counsel , psal. 33. 11. the counsel of the lord standeth for ever , the thoughts of his heart to all generations . this is the purpose and councell that shall stand . prov. 19. 21. when the devices in mens hearts , and their subtil and secret thoughts shall be cut off . god can bring about his purpose , that all things shall fall out according to the counsel of his will. let mountains lie in the way , god can remove them ; if rocks , god can divide them ; if waters , he can dry them up ; if fire , god can quench it . god doth guide his people by his counsel , inasmuch as he fulfils it upon them , and conforms their condition to it . as if a father take up such purposes concerning the government of his children , and then manage all things towards them in a way agreeable thereunto , he may be said to govern them by those purposes , so it is in this case , god doth rule and governe , guide and direct his people according to his purpose and counsel set down with himself , that nothing shall happen to them but what he hath designed , and for very good purposes to them . so rom. 9. 11. that the purpose of god according to election may stand . jacob have i loved : rom. 11. 7. the election hath obtained mercy in christ. so strict herein is god , that in all his proceedings with his children , he still keeps close unto his purpose , not departing so much as an hairs breadth therefrom . so that we see , though his purposes be no rule to us , it is to him , the perfection of his nature requiring that what he purposes , he should perform . 2. there is the counsel of his word , that the holy ghost stiles his counsel , luke 7. 30. but the pharisees and lawyers , rejected the counsel of god against themselves . this is the revelation of his counsel , and eternal purpose , and contains omne quod a nobis vult fieri , & multum quod ipse vult facere . all that he would have us do , and that much he himself will do , but not all ; for it is enough , and abundantly sufficient that god hath revealed what is our duty , and what we should do . this is that fixed and standing rule god hath delivered to us to walk by , psal. 119. 105. thy word is a lamp unto my feet , and a light unto my path . it is the lanthorn that god hath hanged out of heaven , to guide us thither . hereby he directs us what to do in order to our comfort here , and happiness hereafter ; this word we are to have recourseto , upon all occasions . we must have an eye to the law and to the testimony . asaph went to the temple , heard the word of god , then his questions were dispelled ; his doubts and scruples resolved . 3. there is the counsel of his spirit , whom he sends to them to acquaint them with the meaning of his word , and to help them to accommodate it , and apply it to their present case and condition . the word through our weakness , not being sufficient , he sends his spirit in to our assistance , not to make any new revelations to us , or to acquaint us with any more than the word contains , but to enlighten our understandings , that we may see the meaning of it , and bow our wills to a compliance with it . god will add to him the plagues that are written in this book , that shall add to these things . rev. 22. 18. joh. 16. 13. he shall guide you into all truth . the holy ghost doth guide us into all those necessary truths contained in the word of god. 4. there is the counsel of his providences . god doth many times discover his will to his servants , in them thereby declaring what he likes and what he dislikes ; what he would have them to do , and what to decline , psalm 32. 8. i will instruct thee and teach thee in the way which thou shalt go , i will guide thee with mine eye . the master when he is in company , sometimes directs his servant by his eye what to do ; and so god. there is an eye in his providence , he doth sometimes look upon his people , when backsliden , as christ did upon peter , when he had deny'd him , which makes them remember what they have done and weep bitterly . the eye of this providence , saith a gracious soul , is upon me : i must do this and the other duty . sometimes gods providences carry in them so much light and evidence , and such plain intimations of his mind and will , that there is no room for contradiction or doubting , as gen. 24. 50. the providence mentioned by , and afforded to abrahams servant was so pat and evident , that laban and bethuel answered , the thing proceedeth from the lord. we cannot speak unto thee bad or good , that is , either one thing or other against it : it is as munster and fagius note , a synecdoche , expressing both parts , but intending only one : good they could not speak against it , evil they would not . the like proverbial speech we have , gen. 31. 24. god chargeth laban , as he was pursuing jacob , that he should not speak to jacob neither good nor bad , by no means direct or indirect to do him violence , by flatteries or threats to detain him why doth god doth thus guide his people by his counsel ? réason 1. is taken from their necessity of it . and that proceeds partly from the difficulties attending our present condition , partly from our inability to manage them , and get through them . as for the difficulties attending us , they are many and great , psal. 34. 19. many are the afflictions of the righteous , but the lord delivers them out of them all . acts 14. 22. that we must through much tribulation enter into the kingdom of god. and then for the due management and getting through them , we are not of our selves able to do it . were we furnished with natural light and wisdom , sufficient to direct us upon all occasions , and help us through all our troubles , the counsel of god might be spared : but alas , still our abilities are so weak , natural or acquired , and we are surrounded with temptations to lead us , as ignes fatui do many , out of ●he way , and into danger , if not destruction : and have such deceitful hearts , that entertain the enemy many times , pollute and profane gods ordinances , we have need of gods deliverance and guidance . the best of gods servants are not without their sins , deut. 32. 28. we are void of counsel , neither is there understanding in us . how ignorant , blind , and dull were israel , an holy people , in the matters of religion ? how were their neighbours ever and anon , drawing them to idolatry ; or rather they like wantons gadding abroad to learn the fashions of the heathenish abominations : when moses their guide was in the mount , how do they run mad upon their idolatry ? how much more should we lye open to all wickedness , had we not god for our guide ? god sees our frailty and weakness , and therefore complies with our necessities , and conveys his guidance to us . 2. from their prayers to him for his guidance and counsel , being sensible both of their difficulties , they must encounter , and inabilities to overcome them , and get through them of themselves , they betake themselves to him , and crave his help , psal. 31. 3. thou art my rock and my fortress , therefore for thy names sake lead me and guide me . david was wiser than his teachers , had made great progress in religion ; yet with what argument and importunitie ? with what sense and affection begs he the guidance of gods spirit ? for thy name sake lead me . as if he had said , such are my straits and infirmities , that except thou guide me by thy counsel , i shall perish , i shall be lost and undone . what influence their earnest and believing prayers have on god , appears from gen. 32. 26. saith the angel to jacob , let me go . jacob would not let him go , unless he blessed him . thus as a prince he hath power with god , and prevails for a blessing . so moses wrestles with god , exod. 32. 10. till god says , let me alone , that my wrath may wax hot against them , and that i may consume them . god speaks as one that is held back from beating his child . oh the mighty power that poor praying believing jacobs and moseses have with god , to hold as it were his hand striking ! not that there is any impotency in god , but to give a greater lustre to his ordinance . 3. from the mercy and goodness of his own nature , which puts him upon helping his people in their distress . when the father sees his child faln into distress he runs and helps : so god when his servants are perplexed and fallen into doubts , he resolves them by his counsel ; when they are dangerouslly wandring amongst pits and snares of temptation , he runs in to their preservation or rescue , and leads them in a safe way . he will not stand over them and see them perish , but when they are sinking he puts forth his hand as christ to peter , and saves them . whence doth this proceed ? from his mercy to them that will pull them out of danger , as the angels did lot , his wife and daughters , taking them by the hand . so isa. 49. 10. hunger or thirst , heat or sun shall not hurt them . for he that hath mercy on them shall lead them , even by the springs of water shall he guide them . which is mentioned not only as a description of his nature ; but likewise as the reason wherefore he would do it . he hath mercy on them ; therefore he will do it upon the account of that mercy , that is in his own bosom . 4. from his promise whereby he hath engaged himself , as they stand in need to administer advice to them , to furnish them with matter of hope and confidence , psal. 32. 8. isa. 58. 11. to the goodness of his nature he adds his promise . this he doth not to secure himself either from unmercifulness or inconstancy ; but to quicken and encourage them to faith and prayer . such is the veracity and faithfulness of god , that when he hath engaged his word of promise , he will be sure to perform . though men break their words and covenants , are perfidious , yet let god be true . let the difficultie as to the performance be what it will , his word shall not fail , nor his servants that trust in him be disappointed in their hopes . notwithstanding all the appearing unlikeliness that gods promise to abraham should be fulfilled to israel his seed , that they should possess the land of canaan , when they were in egypt , and sighing under their burdens and taskmasters : yet he will make himself known by his name jehovah . josh 23. 14. joshua amongst some of his last words tells the elders and judges of israel , and appeals to their own knowledge , that not one thing hath failed of all the good things , which the lord spake concerning them , all things , saith he , are come to pass unto you , and not one thing hath failed hereof . this is farther attested , 1 kings 8. blessed be the lord , saith solomon , that hath given rest unto his people israel , according to all that he promised : there hath not failed one word of all his good promise , which he promised by the hand of moses his servant . god will shake even heaven and earth , and overturn them rather than one promise of his shall fail . 5. he guides them , that he may at last take them up to his glory . all that care and pains god exercises towards them here , is that he may do them good in their latter end . deut. 8. 16. all the afflictions upon israel were that he might humble them , and prove them , and do them good at their latter end . see the difference there is betwixt gods proceeding with the wicked and the righteous . all the mercies and judgments of god on them do but ripen them for vengeance , and ruin them in the latter end . psal. 92. 7. when the workers of iniquity do flourish , it is that they shall be destroyed for ever . he puts them in the fat pastures , and thereby they are fatted for slaughter . job is a notable instance of gods dealing and design with the righteous , job 42. 12. the lord blessed the latter end of job more then his begining : and the apostle mentions that ye have heard of the patience of job , and what was the end of the lord. psal ▪ 37. 37. mark the perfect man , and behold the upright , for the end of that man is peace . so in the text , thou wilt guide me with thy counsel here , and after receive me to glory . this is not only a part of his kindness , but it is in order to farther kindness . he leads them , ( saith gejerus ) per aspera ad astra , even by hell to heaven . object . the next thing is to answer an objection . doth god guide his people with his counsel here ? how then comes it to pass they fall into such mistakes and miscarriages , and those of an hainous nature ? as david guilty of gross miscarriages , that complicated sin in the matter of uriah . peter denying his master with oaths and execrations . did they look like those that were guided by gods counsel , or satans temptation , an enemy to mankind , and especially to the church and people of god ? to this it is answered : answ. 1. this was not because he did not afford them counsel , but because they did not take his counsel . there was counsel enough in the book of nature , reason , conscience , and the word of god , that if they had taken heed to it , they had not fallen so foully as they did . 2. when i said he is an effectual guide , i did not mean as to the preserving them from all sin , but for the working of them to a state and life of saving holiness here , and the lifting of them up to glory at the last . christ prayed for peter , that his faith should not fail , the root of it dye , though it was much weakned as to the act of confession , which is the fruit of faith ; with the heart man believe thunto righteousness , and with the mouth confession is made , as a fruit and sign of the inward perswasion : the current of peters faith was stopt , but the spring remained . god hath entered into a covenant of grace with his people , by which he hath engaged himself to lead them through the valley of achor unto the land of rest , though they may have many wandrings , yet they shall not perish in the wilderness . 3. whereas he doth not guide them so as to preserve them from all sin , but lets them fall into mistakes and miscarriages , it is that he may make them more humble , and exalt his own grace in the pardoning and saving of them . as to instance in paul , that after he had faln into such mistakes and miscarriages , god should receive him into favour . he was a great sinner ; yet adhered to the letter of the jewish law , as touching the law blameless , he was injurious , a persecutor , he breathed out threatnings , he was mad against the church , a zealot to do mischief : christ lets him go on after he had consented to the death of stephen ▪ not only go so far , when he might have laid him at his feet before , but he lets him run on , that in him he might manifest the riches of his grace , and make him base and vile in his own eyes god who is rich raiseth to life those that were dead in sins . now was that eminent vessel of mercy ravished with the sense of gods great goodness , that had mercy on him , and made him a minister of reconciliation , ephes. 3. 8. whereof i was made a minister according to the gift of the grace of god given unto me , by the effectual working of his power unto me , who am less than the least of all saints , is this grace given . oh that i should preach the gospel , how astonishing love and grace is this , that the glorious gospel of the blessed god should be committed to my trust , that i should be enabled , and counted faithful , putting me into the ministry , who was before a blasphemer and a persecutor , and injurious ! he thinks he can never think , speak enough of this grace , never acknowledge and give praise enough to god. amongst all the apostles , none so great an admirer of free grace as paul. how low thoughts hath he of himself , not worthy to be called an apostle , because he persecuted the church of god ? thus notwithstanding the enormous outrages of those that are gods chosen , his grace shall fetch them in , and notwithstanding great failures , his called shall have grace enough to bring them unto glory . 2. use of informat . 1. of the goodness of god , as he expresses it in admitting them into communion with him , and holding them by the right hand : so in receiving them up into glory , ephes. 2. 6. he hath raised us up together , and made us sit together in heavenly places , in christ jesus . by virtue of our union with christ our head , that is ascended into glory , and the unchangeable decree of god that will perfect for us what he hath begun in us , we are glorifyed . that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through jesus christ. for a man that sees his neighbour in distress , to be so neighbourly as to go and give him such counsel as may make him happy , argues great kindness . what is this to the goodness of god , that condescends to bow the heavens and come down to visit and counsel poor miserable , wandring and distressed sinners in the way wherein they should walk , leads them by the hand through all the difficulties of this life , into the kingdom prepared for them before the foundation of the world . psal. 73. 1 truly god is good to israel , even to such as are of a clean heart . 2. this may inform us of the happiness of the servants of god , that have such a friend and counsellor as none other people in the world . if a man have a friend that is a great counsellor , and ready upon all occasions to advise him in his affairs , how great a priviledge is it , and how happy is he accounted ? how happy then are the people of god , that have the great god for their guider and counsellour , from whom they may have direction and instructions what to do in all their straits ? they may go to him when and upon what business they please , for their good , and find him at hand , a very present help without any money or fee. if it were happiness to solomons servants to stand about him , and hear his wisdom , 1 kings 10. 8. what happiness then is it for the people of god , to be in the presence of god , to hear his counsel ? what would the servants of god do , if they had not god to look after them ? prov. 11. 14. where no counsel is , the people fall . were it not for this counsel , when satan and the world rage , when temptations and corruptions are many , and the soul full of fears and perplexity , it would go very ill with the people of god. 3. it informs us whence it comes to pass that the people of god break through such straits , and conquer such difficulties , it is the conduct of god , that leads them into the land of rest , that makes way for them through dangers and exposition . thus the israelites passed through the great and terrible wildernss , wherein were fiery serpents , and scorpions , and drought . whence had they ability to do it ? why , the lord did lead them . 4. it informs us of the reason wherefore the salvation of good men is so infallible and certain . a good man is as sure of heaven as if he were already possessed of it , and though it may be doubtful to his sense , and distrustful fears , yet his title is good , and there is a certainty of the thing . the kingdom is assured to him . he may have his temptations , sins , doubts , fears , yet is he sure of heaven , psal. 37. 37. mark the perfect man , and behold the upright , for the end of that man is peace , this man is remarkable , and it is remarkable how sweetly this man ends , what a blessed end hath he ? consider not only his great afflictions , how the hand of the lord is upon him , as job , but what all ends in , the end is peace and prosperity for ever . though he usually doth meet with a wilderness betwixt him and his canaan , yet his end shall be happiness . 5. if god guide his faithful servants with his counsell , then it is good in matters of religion to advise with the people of god , consult those that lie in the bosome of christ , to them he discovers his secrets , he makes known his counsel , john 13. 23 , 24. there was leaning on jesus bosome one of his disciples , whom jesus loved , simon peter beckned to him , that he should ask of whom he spake , when he told them one of them should betray him . use 2. by way of reproof to such as profess themselves gods servants ; and yet in their straits do not advise with him . though he offers his counsel and is ready to afford it , yet they will not have recourse to him . oh how many businesses are undertaken without any advising with god! they advise with others instead of him , hos. 4. 12. my people ask counsel at their stocks , and their staff declareth unto them . by stocks we are to understand their idols , or images made of wood , which they were so blockish as to consult . like unto them are they that make them . therefore the prophet spake of their idols , that they asked counsel of , under the name of stocks , by way of indignation and scorn . and then for their staff , we are to note that in former times magicians had staves , or rods , whereby they divined . exod. 7. 12. to this purpose is thatin virgil. — hac animas ille evocat orco . t' was sad that any should be so sottish , and such images of men , as to worship what they had made , and to ask counsel of wood , part whereof makes a fire and part an idol : but that a people in covenant with god , so graciously dealt with , so delivered , conducted , encreased , was sad indeed . and it s laid to the charge of asa , 2 chron. 16. 12. that in his disease he sought not unto the lord , but to the physitians . though god allow ; and require the use of means that are proper : yet he forbids confidence , and trusting in these , he would have us in the use of them to look beyond them , but stocks and stones were not proper means for counsel , yet his people went to these , and neglected him . how god resents this , we may see by the punishment he inflicts for it . psal. 107. 11 , 12. because they rebelled against the words of god , and contemned the counsel of the most high. therefore he brought down their heart with labours they fell down , and there was none to help . prov. 1. 24 , 26. ye have set at nought all my counsel and would none of my reproof , i also will laugh at your calamity , i will mock when your fear cometh , so far will god be from helping those that make small reckoning of his counsell , that he laughs at them . use 3. exhort . 1. let us bless god for his gracious condescention , and goodness that he favours us , so far as to guide and counsel us , psal. 16. 7. i will bless the lord who hath given me counsel . though he were a king of great personal worth , yet he looked upon it as a piece of great condescention in god , to favour him with his counsel , and blesses him for it , what then should we do who are every way so far below him ? how desirous of , and thankful for his counsel should we be ? how should we acknowledge his condescention that looks through troops of angels , multitudes of saints upon us sinners ? 2. when we are in straits let us make our applications , and have our recourse to him , advise with him . when we are exercised with any doubts , fears , or troubles , let us open our case to him , and desire his help . psal. 85. 8. i will hear what god the lord will speak , for he will speak peace unto his people , psal. 73. 17. gods providences and the wisdom and justice of his counsell therein were too painful for him , till he went unto the sanctuary of god , then understood he their end . 3. let us close with what counsell he is pleased to give us . we must take diligent care that we be not mistaken , that we take not that for the counsell of g●d which is not , when he hath imparted his mind unto us , we must be sure to close with it . let it appear with what aspect it will , it is that which tends to our good . it is that which being followed will lead us up to glory . now having dispatched the first part of this verse , thou shalt guide me by thy counsel , we proceed to the latter part , and afterward receive me to glory , wherein we draw this doctrinal position , according to the words of the text. doct. that after god hath guided his faithful servants by his counsel , he will receive them to glory . he hath ever exercised the thoughts of wise and considerate men , what must become of them after the expiration of this life ! this is the language of every serious man , oh what will become of me ! where must i be , and what must i do for ever ? nay the more regardless and desolate sort of men , when they come to die , are not altogether without such thoughts witness adrian a great wit , but a bad man , being upon his deathb●d , saith he , o my soul , quae nunc abibis in loca , into what place art thou , a going . now , as it is god only who can resolve this doubt , so he hath done it by degrees in the old testament , more obscurely ; in the new , more clearly and distinctly , 2 tim. 1. 10. now it is made manifest by the appearing of our saviour jesus christ , who hath abolished death , and brought life and immortality to light through the gospel . though in the old testament this be exhibited more darkly : yet hath he set down many passages therein , especially as to what shall become of the righteous , from which an observant person may receive much light , amongst which this is one , thou wilt guide me by thy counsel here , and afterward receive me unto glory he is the king of glory . psal. 24. 10. who is the king of glory ? the lord of hosts he is the king of glory . he hath glory to dispose of . 1 chron. 16. 27. glory and honour in his presence . and he will in such a way , and at such a time , as he thinks fit , convey his servants to it , psal. 49. 15. but god will redeem my soul foom the power of the grave ; for he will receive me , whilst the wicked shall be thrown into the graves , and into hell , he will receive me into a state of glory and rest . so isa. 58. 8. thy righteousness shall go before thee , and the glory of the lord shall be thy rere-ward in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pagnine renders gloria dei colliget te . a very remarkable passage , importing as much as the glory of the lord is ready to gather us up into it , so prepared is it , and fitted for us . if we will but fear aright , obey aright , and live aright , we shall see the day wherein the glory of the lord will stretch its arms round about us , and gather us up into it self , hence the words of christ entring into his fathers joy and rest , psal. 15. who shall abide in gods tabernacle , and dwell in his holy hill , that is not meant of zion or moriah , those not being able to contain all such as there are mentioned , but who shall dwell in heaven ? who shall be admitted into thy kingdom of glory , to behold thy face for ever ? for the farther illustration and proof of this position we shall consider four things , 1. what is meant by glory , 2. what kind of glory this is , that god will receive his servants into , 3. in what manner god will manage his business , 4. when he will do it . 1. what is meant by glory ? the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in its primary notation imports gravity or weight . according to the more frequent use of it , it imports glory . to both those notations the apostle seems to have respect . 2 cor. 4 17. when he opposes the weight of glory to the light affliction . this glory is ponderous , it weighs much with his people , more than all their sufferings . thus christ for the joy set before him endures the cross . now for the word glory . the meaning of it is so well known , that i can scarcely offer you a word for the describing of it , which is not as obscure as it self . it do's in this place import a splendid magnificent state , such as is attended with a confluence of all good things , even what ever is requisite to the rendring of a man happy . this the holy ghost proposes to us under several notions ; as a crown , rev. 2. 10. i will give thee a crown of life ; a throne rev. 3. 4. to him that overcometh will i grant to sit with me in my throne ; a kingdom , mat. 6. 33. seek first the kinglom of god and the righteousness thereof ; rest. heb. 4. 9. there remaineth therefore a rest to the people of god ; joy. matth. 25. 21. enter thou into the joy of thy lord ; pleasure . psal. 16. 11. at thy right hand are pleasures for evermore ; and here glory . these and such like terms do's the holy ghost use to hint unto us the meaning of that state , which god ( after he hath guided them with his counsel ) will take his servants into it . 2. what kind of glory is this ? and here i would give you a particular account of it . but alas , who am i that i should do it ? that i should attempt it ? this is a work fitter for some glorious angel than for such a worm as i am . in these mystical and sublime matters we can go no farther , than god is pleased to help us with special revelation . and what he hath revealed concerning the present business he hath set down in his word . but the account we have therein concerning it , consists rather of some few general hints , than any particular distinct discoveries . even the sacred penmen themselves , found themselves at a great loss in this matter , 1 john 3. 2. it doth not yet appear what we shall be ; john the beloved john that lay in the bosome of christ was the beloved disciple ; he that was in the mount with christ did not fully understand what the saints shall be . and when we have gone over the bible , perused all that the holy men of god have left behind them concerning it , and set it together , it will be but like the prophets pourtraying of jerusalem upon a tile , ezek. 4. 1. a rude draught of that glorious city , or jerusalem that is above , which is a thousand times more glorious than ever the earthly jerusalem was in its most ample and succesfull estate . some of those general hints which the word contains of it , i shall give you in these following heads . 1. it s ancient . 2. reall . 3. supernal . 4. satisfying . 5. transcendent . 6. eternal glory . 1. it s ancient ; it is such as god himself hath been enjoying and delighting himself in from all eternity . before there was any such thing as worldly glory , this glory was in being , joh. 17. 5. and now , oh father , glorifie thou me with thine own self , with the glory , which i had with thee before the world was . besides which , there is a created glory which god is said to have prepared for them from the foundation of the world , mat. 25. 34. 2. it is real . as for the glory of the world it s but a meer shew or fancy , psal. 39. 6. surely every man walketh in a vain shew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a disguise . the glory of the world is like a play , wherein one is a king , another a queen , a third a peasant , according to the plot and will of the contriver ; whereas they are no such persons but carry a little present resemblance of them . of this nature is worldly glory , it s rather an appearance , or shew of glory , than glory it self , a piece of pageantry , a shew , not real . with what magnificence and state did agrippa and bernice enter into the judgment hall ? and how doth the evangelist express it , he saith they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 25. 23. with much phancy . all their princely gallantry and bravery in the judgment of the evangelist amounted to no more than a meer conceit or phancy . they were glorious no doubt in their own eyes , and admired by the people that love to gaze at pomp : but this was but conceitedness , phantastical and vain shew . but now this glory that is to be revealed , but doth not yet appear in its refulgency so as it will , is real and solid , such as hath substance and weight in it , 2 cor. 4. 17. a weight of glory , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in answer to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , as i told you , in its primary notion , imports weight , or heaviness . as much difference as there is between massy gold and copper or tin : so much between the glory of this world , and that glory which is laid up for them that love god , and wait for the coming of christ. 3. it is supernal or above . indeed god can create glory wherever he pleases : if he will have glory to be on mount sinai , or mount tabor , there glory shall be . where this king of glory doth manifest himself more fully , there glory doth appear : but the place he hath pitched upon for the exhibiting of himself in glory , in a settled standing way , is above . no place on earth being fit for so high and noble use , he was pleased to make choice of one above . psal. 8. 1. how excellent is thy name in all the earth , who hast set thy glory above the heavens ? psal. 103. 4. the lord is high above all nations , and his glory above the heavens . those visible heavens , when stephen looked up stedfastly into heaven , he saw the glory of god , and jesus standing on the right hand of god , which if it were more than a created representation of it to his outward and inward senses , we must understand of a miraculous vision , wherein christ arrayed with glory and majesty , was beheld by him supernaturally enlightned . into this glory above then our lord christ was received , 1 tim. 3. 16. so that if ever we will share in this glory , we must leave the earth , ascend into the heavens , and pass beyond both clouds and stars . 4. it s a satisfying glory . to have a glory out of the reach of enemies is much : then to have it satisfying , to answer the desires of souls is a great matter . as for the glory of the world it do's a little dazzle the eye , and tickle the phancy , but it do's not satisfie the soul. who had ever greater glory than solomon ? he was glorious as job was poor : to a proverb mat. 6. 29. solomon in all his glory . he built houses , planted vineyards , made gardens , and orchards , planted trees of all fruits , made pools of water , he had servants and maidens , possessions of great and small cattel , he gathered silver and gold , he got him men singers and women singers , he withheld not his heart from any joy : but was he satisfied , though he had what heart could wish ? no , eccles. 1. 8. all things are full of labour , man cannot utter it . the eye is not satisfied with seeing , nor the ear filled with hearing . but this glory i am speaking of , will afford satisfaction , psal. 17. 15. as for me i will behold thy face in righteousness , i shall be satisfied when i awake with thy likeness . when peter upon mount tabor had but a little resemblance of it , he was so affected with it , that he cryes out , mat. 17. 4. lord it is good for us to be here . oh what would he have said if he had been in heaven , and seen all the glory there ! seen the blessed saints and angels , those pure and perfect creatures , beholding the face god , seen the lord jesus christ , the lord of glory , attended most gloriously , and sitting at the right hand of the father , heard the incomparable melody of the hallelujahs sung . how would this have ravished him ? could i present you with a glimpse of this glory , you would long to be there , where you might have a perfect prospect , and then you would say not one half ; nor the thousand part of the glory was told you . 5. it is transcendent glory . it exceeds all other glory , nay all expressions and imagination . so great was the glory of god upon mount sinai , that the raies of it made the skin of moses his face to shine , exod. 34. 29. the spirit of grace and glory shone in stepbens face , when he made his confession of christ : all saw his face as it had been the face of an angel. and so great was the glory of christ when he appeared to paul in the way to damascus , that it dazled his eyes , acts 22. 11. he could not see for the glory of that light , nimis sensibile laedit sensum , the brightness of the object overcame his sight . and god doth sometime adorn his church militant with much glory , isa 66. 11. that ye may be delighted with the abundance of her glory . but alas , what 's all this in comparison of the glory of that place i am speaking of . 2 cor. 4. 17. a far more exceeding and eternal weight of glory . the words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a phrase so high and lofty , that expositors scarce know how to express : but this is evident , that it imports such glory as is exceeding high and transcendent . here every thing is glorious , isa. 60. 13. i will make the place of my feet glorious . here , to say nothing of crowns , thrones , mansions , the very street is pure gold , revel . 21. 21. the twelve gates were twelve pearls , every several gate was of one pearl , and the street of the city was pure gold , as it were transparent glass . all these illustrious resemblances are but a shadow of the brightness and glory of heaven . to add no more , how high is the account of the apostle ? 1 cor. 2. 9. as it is written , eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . what could the apostle have said more ? the eye hath hath seen great glory and magnificence : the ear hath heard exquisite musick : the heart may imagine a great deal more , rocks of pure diamonds , mountains of gold , a thousand suns more glorious then it is ; yet neither can the eye , ear , or heart , reach those glories that are prepared for them that wait for god. 6. this glory is eternal , and perpetual . as for the glory of the world , it s of a transitory nature . what is the most glorious potentate but grass ? 1 pet. 1. 24. all flesh is grass , and all the glory of man as the flower of grass , the grass withereth , and the flower thereof falleth away . man like grass flourisheth in the morning , and is cut down before night . who hath not learned to say , sic transit gloria mundi , thus the glory of the world passeth away . what 's become of all the triumphs and jubilees that have been in the world ? how short was their continuance ? how quickly were they over , and how soon forgotten ? 1 cor. 7. 31. for the fashion of this world passeth away . the world puts it self into this and that fashion : but whatever fashion it puts it self into , it s still in a state of fluctuation . but now this glory is unchangeable , it s not only lasting but everlasting , 2 cor. 4. 17. some refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to eternal , and then it is as if he should say , oh this weight of glory is transcendently , transcendently eternal ; that is , so eternal as never to have an end , 1 pet. 5. 10 the god of all grace hath called us unto his eternal glory by christ jesus . 3. how will god receive his servants to his glory after he hath guided them with his counsel ? answ. the scripture sometimes represents this as done immediately by god himself , gen. 5. 24. god took enoch . that being an extraordinary case , and perhaps he might proceed in an extraordinary manner , and take him up to glory by his own immediate hand . but the scripture doth most frequently represent it to be done by the ministry of angels . they minister to the faithful whilst they are here , heb. 1. 14. and they minister to them in their passage to glory . ( 1 ) some of them like a guard do conduct and lead them thither . 2 kings 2. 11. a chariot of fire , and horses of fire appeared , elijah went up by a whirlwind into heaven . by this chariot we are to understand angels which appeared in the form of a chariot , and horsemen . so luk. 16. 22. the beggar dyed , and was carried by the angels into abrahams bosom . oh the difference there is betwixt the esteem the world hath of gods poor servants , and the esteem that god hath of them ! the world looks on them as deserving no better company than the very dogs : but god looks on them as not only worthy of the company , but ministry of angels . whilst jehojakim and such like , have the burial of an ass , are thrown into the earth without lamentation or honour . god appoints his angels to convey a poor despised lazarus into heaven . 2. others as porters , do admit and take them in , open the gate wide , that the poor servants of god may have an abundant entrance into the kingdom of heaven . rev. 21. 12. heavenly jerusalem hath twelve gates , and at the gates twelve angels . they stand not here like the cher●bims of paradise with a flaming sword to keep us out , but with stretched out arms to take and welcome us in . oh the wonderful grace and love of god! for a king not only to suffer his poor subjects to come into his palace ; but to imploy his nobles both in leading them to it , and letting them in : oh what princely favour is it ! what condescention and favour is it in god to make his angels their guard unto eternal life , the place of happiness , and ready at heaven gates to receive those great guests , gods little ones that are of small account in the world ! 4. when is it that god receives the faithful to glory ? answ. he doth it partly at death , then he takes their souls up to glory . herein the papists , socinians , and some anabaptists do oppose us , all useing the same arguments and answers ; but the scripture is very clear , luke 23. 43. to day shalt thou be with me in paradise . the soul neither sleeps , nor calls at purgatory , but strait to heaven , 2 cor. 5. 1. we know if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens . the apostle groans to be cloathed with the heavenly house , and to be uncloathed of the earthly , so saith the spirit , revel . 14. 13. blessed are the dead that dye in the lord , from henceforth they rest from their labours . but more compleatly and fully he do's it at the resurrection , when both soul and body being reunited , he will take them both to glory , job 19. 25 , 26. i know that my redeemer liveth , and that he shall stand at the latter day upon the earth . and though after my skin , worms destroy this body ; yet in my flesh shall i see god. here is a plain account of the resurrection of the dead , the coming of christ , and beatificial vision of god. so isa. 33. 17. thine eyes shall see the king in his beauty , they shall behold the land that is very far off . this may have relation to believers being with christ , to behold his glory . 1 thes. 4. 14. if we believe that jesus dyed and rose again : even so them also which sleep in jesus will god bring with him . in the next place we shall give the reasons of the doctrine , why will god take his people into his glory ? reason 1. is taken from his own good pleasure ; he may do what he will with his own : grace is his , and glory is his , and he may dispose of it as he sees good . he giveth his grace to whom , and in what measure he pleaseth , so may he dispose of glory . matt. 20. 15 , is it not lawful for me to do what i will with mine own ? as to the persons he chooses , calls , and saves , who can say unto him , what dost thou ? the potter hath power over his clay , to make one vessel to honour , another to dishonor ? now we are told what the pleasure of god is , luk. 12. 32. fear not little-flock , it is your fathers good pleasure to give you a kingdom . and what needs any farther reason to prove the lawfulness and equity of it . if he be for it , what hath any one to do to be against it , rom. 21. 9. 21 , 23. what if god be willing to make known the riches of his glory on the vessels of mercy , which he hath afore prepared unto glory , shall any one dare to question his proceedings ? what will men make of god ? shall the potter have more power over his clay , than god hath over his creature ? that is the clay , and he the potter ? nay o man , who art thou that replyest against god ? reas. 2. is taken from his promise , whereby he hath engaged himself to do it . as he hath promised to guide them by his counsell , and given his angels charge concerning them : so he hath engaged himself , and given his royal word for it , that however mean and despicable they are , and are exercised with divers afflictions , yet after they have suffered a while , he will take them up unto himself , psal. 84. 11. he will give grace and glory , and will withhold no good thing from them that walk uprightly , dan. 12. 3. they that be wise shall shine as the brightness of the firmament , and they that turn many to righteousness shall shine as the stars for ever , and ever . oh what a ravishing truth is this ! take this along with you . go home and wonder , that such poor mortal sinful carcases as we , should shine as the firmament , the stars for ever , nay as the sun , mat. 13 , 43. then shall the righteous shine , as the sun in the kingdom of the father . if you have ears , hearken to this ; if you have hearts to be affected with the glorious grace of god to sinners through christ. let men and angels , heaven and earth , stand astonished at it for ever and ever . as sure as this is the word of god , this honour shall be done his saints . if you will not receive and be affected with this truth , get you another bible that may affect you more and reward you better . let the worldlings , voluptuous , ambitious , go to their mammon , their delicious fare , their preferments , and see what they will do for them . what can they promise ? more than they will ever perform , they can do nothing but help to a treasure of wrath , and fearful recompence . not one iota , not one title of gods word shall fail . here are words and more than bare words of eternal life , which are delivered by truth it self , god that cannot deceive , god that cannot lye . this truth i will stick by , and yet that such a poor mouldring , ever dying and perishing creature as i , ready to turn to putrifaction and dust , should be carried above the heavens , have the conduct of angels , and the welcome of those blessed creatures unto the land of happiness , how doth it amaze me with wonder at free grace ! what a thing is this ? though it be great , yet he ( having given his word ) will be sure to effect it : as for other reasons , so this in particular , that he hath given it under his hand as well as engaged his word , called heaven and earth to witness . before he hath issued out his promise , he doth such things for his own pleasure , but when he hath granted his promise a farther reason , accurs to strengthen our consolation and good hopes through grace . reas. 3. is taken from the will of christ , who upon the account of his interest in the father , and his own merits intercedes with his father to do it . our blessed saviour has ever been concerned about mans welfare . none save christ could bestead us , when we were thrown out of paradise , then , saith christ , i will undertake , be surety for them . lo i come to do thy will , o god , i will pay the debt and ransome them though it cost me dear . this loss shall be for their advantage , they shall be conveyed to another and better estate than ever they were in upon earth . when christ was upon earth he died for them , and now he is in heaven he pleads his death , and as for other purposes so for this in particular , that god would gather in his elect , that they may be where he is . o lord and father remember my sufferings , how the messias was not cut off for himself , not for any sin of his own . he knew no sin , but was made sin for thy people , he bore their sins on his body on the tree . and our lord ever livet h to make intercession for his people , heb. 7. 25. what his intercession is you may , learn partly from his intercession on earth and his last desires , he left this to uphold the hearts of his people in his will and testament , which by the death of the testator is confirmed to us , joh. 17. 24. 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 . oh sweet words ! that where he was his people should be . his lips were as a thread of scarlet and his words comely . his lips drop sweet smelling myrrh , partly by his promise . john 12. 26. if any man serve me , let him follow me , and where i am , there shall also my servants be , what christ hath promised he can make good , he did reveal his fathers mind , and god hath a mighty regard to the will of his son. as the son never disobeyed the will of the father : so the father never denyed the request of his son . joh. 11. 41. 42. father i thank thee that thou hast heard me , and i know that thou hearest me alwaies . could christ prevaile while on earth for the raising of lazarus to life ? now he is in heaven , his arguments and interest are strong and great enough to raise his people to glory . reas. 4. god will take his servants to glory , that christ may enjoy the benefit of his own purchase . he hath made a double purchase . he hath purchased glory for them , and them for it . as for glory it is the purchased possession or inheritance . 1 eph. 1. 14. and he hath purchased his church with his own blood , we are redeemed , not with corruptible things , as silver and gold , from our vain conversation , that we may be made meet for his his glory , but with the precious blood of christ , as of a lamb without blemish , or without spot . it s highly reasonable christ should have his bargain that he hath paid considerably for , and he shall have the fruit of this double purchase without fraud from the just god , whose ways are equal and who deceiveth not . christ hath redeemed his people that were slaves to sin and satan , hath wrought deliverance for the captives , hath bought an inheritance in glory for them , and when he hath guided them by his counsell here , without farther delay afterwards they shall be received up into glory . reas. 5. that the head and members may be together . that christ is their head the scripture thews , eph. 5. 23. and that he is in heaven we are taught in scripture . 1 tim. 3. 16. god that was manifest in the flesh — was received up into glory . and that the head and members should be together is undeniable , whether it be a body naturall , politick , or mystical , and so our saviour seems to hold forth . joh. 12. 26. and for this reason he receives them up into glory , that head and members that have suffered together may rejoyce together rom. 8. 17. being heirs of god joynt heirs with christ : if so be that we suffer with him , that we may be also glorified together . reas. 6. may be drawn from the preparation that hath been made in order to the taking of them up to glory . 1. god hath prepared glory for them . mat. 25. 34. inherit the kingdom prepared for you . john 14. 2. i go to prepare a place for you . those invisible , inexplicable things of glory , god hath prepared for them that love him . this is the city that god hath prepared for them that are not minded to take up with the kingdom of this world or the glory thereof . heb. 11. 6. and this preparation was made , partly by the erecting of this glory at the creation ; partly by sending his son to purchase it for them . 2. he hath prepared them for it . they are the vessels of mercy which he hath afore prepared unto glory . rom. 9. 23. he makes them meet to be partakers of the inheritance of the saints in light . col. 1. 12. what work doth god make , preparing happiness for them by his goodness , his grace and mercy , and preparing them by sanctification of the spirit , belief of the truth , that they may pertake with those that are sanctified , of the glory ordained and made ready for them . reas. 7. from their prayers , they pray that they may be received up into glory . and when they have finished their course here , they have done the work appointed them to do , how do they long to appear before god in glory ! there is no one who retains any thing of the nature of a man : but he would when he dies , enter into glory , numb . 23. 10. balaam saith , let me die the death of the righteous , and let my last end be like his . the greatest despisers of godliness , the persecutors of the servants of god , that were thorns in the eyes of them by their holy conversation , and stinging convictions of their own wickedness , would desire to be like these that they bitterly hated and injured . what then may be expected from those , that are of better principles and affections , we may well account , that as they pray that god would guide them by his counsel here , so receive them into glory . how doth moses desire to see gods glory , the back parts of which he was only capable of beholding flesh , for he could not see his face and live . exod. 33. 18. i beseech thee ( saith he to god ) shew me thy glory . by the goodness they partake of now , they are inflamed with earnest desire to see the face of god in glory , and how glorious will the mercy and grace of god appear in heaven ? last reas. he takes them up into glory , that he may recompence them for the service they have done . they have done him service , though all according to strictness of demand renders them no more than unprofitable servants , that have but done and not fully what they ought to have done . yet god is not unmindful of the good wills and the labours of his servants , heb. 6. 10. god is not unrighteous to forget your work and labour of love , which ye have shewed towards his name — and he so remembers it as to requite it , as in other ways , so principally in receiving them up into glory , mat. 25. 34. inherit the kingdom prepared for you , for i was an hungred and ye gave me meat , i was a thirsty and ye gave me drink . — hence it is called a reward , heb. 11. 26. he had respect to the recompence of reward . not that our service doth bear any proportion to it , but that god hath promised glory thereunto . be thou faithful unto death , and thou shalt have a crown of life . use 1. of information of the wonderfull goodness of god. what that he should be at the pains and care of guiding us here , leading us by the hand , teaching us to walk in his ways , leading us in the ways of uprightness ! and after he hath done this take us up to glory , oh what goodness is this ! alas , who or what are we , that we should have to do with glory ? we have all sinned and come short of the glory of god. rom. 3. 23. that is of deserving it by any works or performances of our own . we are not worthy of the least crumb of bread . we have more reason to think of prisons , gibbets , flames , and damnation than glory , when we consider our deservings from god. this is perfectly an act of grace and faithfulness , grace in making the promise , faithfulness in performing it . 2. this informs us of the profitableness of religion . we may neglect , blaspheme and persecute it , but there is no way comparable to it . men may wonder and scorn at it , and think strange , that serious professors run not with them into the same excess , bear patiently reproaches , greatly esteem the reproach of christ , take joyfully the spoyling of their goods , glory in tribulations , not accept of deliverance : but the servants of god see reason for it , and great advantage in religion though with persecution . they have as much as heart can wish . whom have i in heaven but thee ; there is none on earth that i desire beside thee . in the words immediately following . 1 tim. 4. 8. godliness is profitable unto all things , having promise of the life that now is , and of that which is to come . would you have honour , pleasure , length of days ? prov. 3. 16 , 17. length of daies is in her right hand , and in her left hand are riches and honour . her ways are ways of pleasantness . if these are not given in a carnal and sensual way , they are in a nobler and better . 3. this informs us of the happiness of the servants of god. if we see a man that hath great things towards him , we count him an happy man. mal. 3. 15. we count the proud blessed , not because they are proud , but because ( as it is said ) they have something to be proud of . happy then is the man that is in this case , that hath god for his lord , that hath right to glory , hath an expectancy of a kingdom of glory , which he shall not miss of , or be in possibility to be dispossessed of . a kingdom that shall not be shaken . there is abundance of difference betwixt the condition of worldly men and the servants of god. as for the former , their happiness is only for term of life ; but for the other their misery is only so . use 2. by way of exhortation , 1. more generally . to all you who would do well hereafter , labour to be holy and the servants of god here . follow not your own understandings , in all your ways acknowledge him , by leaning upon him for direction and he shall direct your paths . follow not the perverse and licentious dictates of your corrupt wills ; but endeavour to know what the will of the lord is , that you may do it . there is no man who hath the use of reason : but he concerns himself in the young mans question , mat. 19. 16. good master what good thing shall i do that i may have eternal life ? that you may have eternal life , see 〈…〉 t you be the servants of god in all manner of con 〈…〉 sation ; let it be your care to study , know , love , honour , obey , and serve him . though carnal men throw dirt in your faces and disquiet you , yet go on in the discharge of your duty and prefer your own safety before their good will. alass ! what is the affection , what is the good will of men worth , what can it do for us when we come to die , if thereby we have procured gods displeasure ? god , and god only can bestead us then , then we are left to approve our hearts unto god , to god who will be our judge . 2. more particularly , let us be under what discouragement soever from the world may be , this may lift up our hearts that our redemption draws nigh , we may rejoyce , and be exceeding glad when our friends are weeping about us that great is our reward in heaven . rom. 5. 2. having peace with god we rejoyce in hope of the glory of god. 2. with cheerfulness perform those services god is pleased to call you to . god sometimes calls his servants to undertake great and difficult services , and if he deal so with us , let us not think strange concerning the fiery tryal , and be discouraged by temporary sufferings , which are but for a moment , to let down our hope , expectation , and prosecution of eternal glory , which will abundantly recompense for all the sorrows of the servants of god. thus moses was animated under banishment , when he was in as fair a way to have had an abiding place , and country as any , having respect to the recompence of reward , heb. 11. 24 , 25 , 26. and hereupon he refused to be called the son of pharaohs daughter , whereby if he had been minded , he might have entitled himself to advancement . 3. with patience undergo the sufferings he may exercise you with . who would not with patience endure a bad day , so that he might be a prince at night ? let us look unto jesus and observe , what bore him up under cruel mockings , under bloody affronts and injuries , heb. 12. 2. for the joy that was set before him he endured the cross , despised the shame . he was a famous instance of suffering . what contradiction of sinners did he endure against him ? and glory set before him , did keep his hand above discouragement . many a bitter cup did he drink , many a stormy day did he endure , before he came to his pleasant harbour . he was exercised with tossings , treasons , torments , he sets the joy before him ? and so should we , though we meet with many a stormy day , yet let us consider that a night of repose will come ; and the joy of glory will preserve us from being weary , or fainting in our ●inds , and as the woman that hath brought forth a manchild , it will make us forget all our sorrows . what is there glory ordained and prepared for the generation of the just ? this may make them lift up their heads and hearts in trouble . use 3. of consolation to you , who are the servants of god. behold i bring you glad tidings of great joy ! here is that which may make the lame leap , and go skipping and praising god. what an affectionate passage was that , exod. 16. 17. in the morning ye shall see the glory of the lord , when they had deserved by their murmurings , his terrible and avenging appearance . but what was that to this glory more refulgent , magnificent , and ravishing ? you are exercised here with manifold evils , temptations , sins , miseries , but there is a day approaching that will abundantly recompense your labour of love . comfort one another with these words , 1 thes. 4. 16 , 18. that the lord shall descend from heaven with a shout , and with the voice of the archangel , then we shall meet with the lord in the air , and so shall we be ever with the lord. that is , after he hath guided us by his counsel , we shall be received by his glory , but at the grand assize , christ his appearance shall be more solemn , and the saints shall receive the utmost perfection of their glory in soul and body with christ for ever . sermon vi. psalm 73. 25. whom have i in heaven but thee , and there is none upon earth that i desire besides thee . it is the proper work of all the creatures to imploy themselves in celebrating the perfections of the great creator . that is the end both of their existence and preservation . this good men know , and therefore imploy themselves therein . hereof we have an instance in the psalmist in this place , who having in the precedeing verses discoursed of gods great goodness to him , is so affected and moved therewith , that he betakes himself to an holy glorying , and boasting in him , as if he should say , oh what a god have i ! oh what love hath he expressed to my poor soul ! how many ways doth his favour break forth upon me ? as for time past , he hath taken me into communion with him , and holden me by the right hand ; and for the time to come , he will guide me with his counsel , and afterward receive me up into glory . oh! what a god is this ? who is there either in heaven or earth may be compared to him ? amongst that glorious constellation of saints and angels that are above , there is none like him . oh how am i ravished while i behold him ! i cannot think of him , i cannot speak of him without admiration and wonder : such raies and beams of divine glory proceed from his blessed face , that make my poor heart even to dance and leap within me . i did indeed in my distress , entertain many peevish and hard thoughts of him ; but i was a beast for it . i see there is that excellency in him , that neither heaven nor earth can equal . the words are an assertion of the supream and transcendent excellency that is in god. this the psalmist expresses in two passages : 1. whom have i in heaven but thee ? ( 2. ) and there is none upon earth that i desire besides thee . in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee , that is equal with thee , as gejerus notes . there are things in heaven that i value , and things on earth that are excellent , even the excellent of the earth : but none either in heaven or earth , that i make such reckoning of as i do of thee . from these two parts of this verse take this , doct. that there is none either in heaven or earth , either amongst angels or men like unto god , or to be desired in equality with him . indeed the angels are very goodly creatures , and holy men have much worth in them : but god is far above them both . there are glorious things in heaven , and curious things on earth , but none comparable unto god. when all is done , he is the glory as well as the author of the whole creation . as for the proof of the point , he himself affirms it , isa. 46. 9. i am god , and there is none else , i am god , and there is none like me . so jer. 49. 19. who is like me , not only as to my glorious perfections in my nature : but as to the manifestation of my power , wisdom , goodness . whom can the creature propound to it self as an object equal in goodness , might , and knowledge , with my self ? and the servants of god teach this , that there is none like god : they have found by experience that there is none to be compared to him , deut. 33. 26. there is none like unto the god of jesurun , who rideth upon the heaven in thy help , and in his excellency on the skye . psal. 89. 6. who in the heavens can be compared unto the lord ? who amongst the sons of the mighty can be likened unto the lord. 1 king. 8. 23. there is no god like thee in heaven above , or on earth beneath . this is the constant language of the scripture , none like god , none to be compared with god , none equal to him , which saying i could wish were ever sounding in our ears , that so we might yeild him that respect which the incomparable perfection of his nature , and unspeakable communication of his goodness calls for . 1. then we are to consider in what respect there is none like to , or to be compared with god. 1. there is none like him in his nature , or attributes , which are such , as none else are endued with . 1. in his knowledge and wisdom none like him . some men know very much , and angels know incomparably more : but god knows infinitely more than either he knows whatever is to be known , what is possible to be comprehended by knowledge . there is not any thing in heaven or earth , sea , or land , but he is acquainted with it . he knows all persons and all their concernments . he knows all things past , present , and to come , and that distinctly and infallibly . jer. 32. 19. thine eyes are upon all the wayes of the sons of men , to give every one according to his ways . and that which adds much to the perfection of his knowledge , is this , that those things which lye in the deepest obscurity , and are most remote from humane observation , are as obvious to him as any other things whatsoever , jer. 23. 23 , 24. i am a god at hand , and not afar off . can any hide himself in secret places that i shall not see him saith the lord ? and that which doth yet further commend his knowledge to us , is this , that he knows how to improve it , and make it serve his own interest . some men have a great deal of knowledge , but know not how to use it : but god by his infinite wisdom orders things so , that whatever falls out in the world ( let the providence seem dark and harsh ) yet he makes it serviceable to his glory , and he governs the actions of his enemies , which they mean for their particular malitious ends , unto his own service and praise . 2. there is none like god in his might and power . some men have much power , but the angels excel in strength , they are able to do mighty things ; but god doth quite transcend them . who is like unto thee o lord , amongst the gods who is like thee ? amongst the gods is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tremelius and junius render inter fortissimos , amongst the most mighty ones . so psal. 89. 8. o lord god of hosts , who is a strong lord like unto thee ? who is able to stand before him ? what are armies , kingdoms , empires , when he engages against them ? what creature in all the world is there so great and potent , which he is not able to frown into fear and trembling , anguish and horror ? what difficultie is there which he is not able to break through and conquer ? is there any thing too hard for the lord , gen. 18. 14. i am the lord , the god of all flesh , is there any thing too hard for me ? nothing can be too hard for him , for nothing is hard to him : there are only two sorts of things which cannot be done by god ; the first , those which imply a contradiction , and those cannot be done , as a thing cannot be , and not be at the same time , &c. the second are those which imply impotency : as we say god cannot sin , so tit. 1. 2. in hope of eternal life , which god that cannot lye promised . now that he cannot do the first , ariseth from the impossibility of the thing in it self . and that he cannot do the second , arises from the perfection of his nature , that is such , that it can do nothing , but what is holy and good . but then for whatsoever things are possible to be done , and fit to be done , he can do them . 3. there is none like god in his soveraignty and dominion . there are some princes have great soveraignty , as ahasuerus , who is supposed to be that xerxes , whereof we have mention in profane history , esth. 1. 1. but what 's this in comparison of the soveraignty which god hath ? the mountains fly before him , the heavens melt , the seas and rivers are made a chrystal wall for the ransomed to pass over , the sun stands still , the stars fight , the winds are still when he gives command ; and inflated monarchs commanding the creatures from their natural course , have discovered more their prodigious folly than power . in all this great earth there is not a spot of ground but it is his . though he lets it out to the sons of men , yet he still remains the chief proprietary and lord , he is the chief lord , and so will be to the worlds end . he is the king of all the earth , psal. 47. 27. he is a great king over all the earth . men count it a great matt●r if they can but once possess themselves of a l●ttle part of the earth : but he is lord of all . the earth is the lords , and the fulness thereof . if i 〈◊〉 hungry i would not tell thee , for the world is mine , psal. 50. 12. what is a small center to the wide circumference of the heavens ? and what are the visible heavens , to the heaven of heavens that cannot contain him . 4. there is none like him in his ubiquity , or omnipresence . he is every where , neither man nor angel can be in several places at the same time . their alicubi , being in some place ▪ or ubi excludes alibi elsewhere , being in another place or space : but god is every where at one and the same instant , included by , excluded out of no place , psal. 139. 7 , 12. whither shall i go from thy spirit ? or whither shall i flee from thy presence . here david discourses of gods omnipresence , and shews it is such , that neither heaven nor earth ; neither sea nor land ; the depth of the sea , the uttermost parts of the earth ; neither light nor darkness can secure us from him , or hide us from his presence , jer. 23. 24. can any hide himself in secret places , that i shall not see him , saith the lord ? do not i fill heaven and earth saith the lord ? oh great is the earth , and how spacious are the heavens ! and yet he fills heaven and earth . how wonderful is god herein ? to think he should fill up all places and distances , oh how amazing is it ! 5. there is none like god in his benignity and goodness . there are some drops of it in men and angels , but in him there is an whole ocean . how ioth is he to be angry , how apt to forgive , how ready to shew mercy , and communicate of his goodness ? psal. 33 5. the earth is full of the goodness of the lord. he hath infinite goodness in him , and he communicates thereof unto his creatures . he deals it out to angels and men . the fowls of the air , the beasts of the field , the fish of the sea , they all live and feast upon his goodness . there is not a fly , or worm , but it lives upon the goodness of god. and then for the state of his people in the life to come , his designs are wonderful , psal. 31. 19. oh how great is thy goodness , which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee ! his wine is all good , but yet he hath some that is better than the rest , which he keeps till the last . 6. there is none like him in majesty and glory . there are some creatures that be very glorious . the sun is a very glorious creature : what eye can withstand the strength of its raies , behold its glory without dazzling : when it breaks forth , the stars disappear as ashamed of themselves : but yet all the glory thereof is but dark and despicable , in comparison of what is in god. when he steps forth , then the sun it self disappears , as ashamed of its self . if he speak the word , the sun is turned into darkness , and the moon into blood , joel 2. 31. when he afforded a little manifestation of himself upon mount sinai , what a strange appearance was there ? exod. 24. 17. the sight of the glory of the lord was like consuming fire on the top of the mountain , in the eyes of the children of israel . oh then what will the sight of him be when he appears in all his glory ? 2. as there is none like him in his nature , so neither is any one like him in his laws , which do exceed all laws whatsoever . many princes in the world have had good and wholsom laws ; but none had ever any comparable to the laws of god. deut. 4. 8. and what nation is there so great , who hath statutes and judgments so righteous as all this law , which i s●t before you this day . as if he had said , bring me a nation of the world that hath such laws as you have . that these laws are none such laws , i shall shew in five particularss 1. in their extraction there are no laws like the laws of god. they come from heaven . if any ask concerning them , as our saviour did the chief priests and elders concerning johns baptism , whether they are from heaven , or from men , we may safely answer , from heaven . all other laws come from the earth , but his come from heaven . there his tribunal is , and from thence he dates those laws whereby he rules the world . it is a commendation to any thing , that it comes from heaven , psal. 78. 24. manna was more rare because it came from heaven , it is called heavenly food , the corn of heaven . so this law , as the pure river of the water of life clear as christal , rev. 22. 1. proceeds from the throne of god and of the lamb. and there needs little proof of it , for it breaths forth heaven in every part of it . 2. in their supreme authority they are such as are above all laws whatsoever , and to be observed before them . there are not any laws of any prince or state in the world , but the laws of god are above them . other laws may and ought to be respected , but yet this will ever be the standing prerogative of the laws of god to take place before them . nay so far are other laws from an equality with his , that they are no further to be obeyed than they comply with them . and the ministers of god are , as to be faithful in declaring the whole counsel of god , that they may be clear from the blood of all men ; so they are to take heed that they add not to this law. and what balaam under the constraint of the spirit of god and restraint too , said , that should the embassadour of christ out of good will and obedience , numb . 24. 13. if balack would give me his house full of silver and gold , i cannot go beyond the commandment of the lord , to do either good or bad of mine own mind : but what the lord saith that will i speak . nay though there be the wages of righteousness profered , and the word of a king for the performance , as balaam had : yet should we not step aside from the word of god. 3. in their spirirituality no laws are like the laws of god. they are such as reach the inner man , our thoughts most reserved , our reasonings most suitable and private , our designs most deep and latent . as for the laws of men they reach only the outward man , and no more falls under their authority or cognizance : but the word of god is a discerner of the thoughts , and intents of the heart , heb. 4. 12. so that there is no man that makes conscience of it , but if he have so much as an evil thought in his heart , he is concerned about it . now this is a commendation of laws , that they are such as help to secure the inner man : for as long as there are evil workings , there the life cannot be good . the law of god who is the lord of the conscience and to whom it only is subject , doth bid the inner man keep all right there , and so preserves the ministerial acts of the outward regular and in order . 4. in their justice and righteousnesness there are no laws comparable to them , being such , as that ( may they be observed ) there will be no such thing as injury or wrong in the world . this was the matter of moses his challenge to the israelites deut. 4. 8. to shew whether any nation under the sun had such statutes and ordinances as they . there were at that time much people in the world , and many laws ; but there were none that were attended with such justice as the laws of israel . so far are the laws of god from allowing evil , that they allow not any motions that way , mat. 5. 4 , 22 , 27 , 28. an angry word is forbidden as well as murder and adultery in the heart , nor do they allow any appearance . 1 thes. 5. 22. abstain from all appearance of evil . 5. there are no laws comparable to the laws of god in respect of comfort and sweetness . if a man be distressed or exercised with trouble of mind , with inward horrors , what is there in all this world that can give him comfort , that can afford relief , but the word of god , psal. 119. 50. this is my comfort in my affliction , for thy word hath quickned me . nothing but this word can afford relief . vers . 92. unless thy law had been my delight , i should then have perished in mine affliction . as the word contains precepts of piety and virtue ; so it affords notable consolations to encourage us there●nto . what condition can a man be in , but he may receive comfort therefrom ? if i lȳe on my sick bed and can lay hold on a promise , how reviving must it be , what a cordial to raise me up ? this word is a rich mine of comforts for all times and conditions . 6. there are no laws like gods in duration . they are eternal and are not to give place to any succeeding laws . as for humane laws they expire and are disanulled every day , but the laws of god endure for ever . 1 ▪ pet. 1. 24 , 25. the grass withereth , the flower thereof falleth away ; but the word of the lord endureth for ever . 3. there is none like god in his works , which are such as none ever did or could perform . psal. 86. 8. among the gods there is none like unto thee o lord , neither are there any works like unto thy works . and it was requisite that god , who is above others should perform such works as none else can do . his works are like himself , of a transcendent nature , exceeding the works of all creatures whatsoever . now his works are . 1. that of creation , which was so great and stupendious , that the very angels gave forth a shout upon the view of it . job 38. 7. when the morning stars sang together , and all the sons of god shouted for joy . as upon the building of the temple the people shouted . ezra 3. 11. when they praised the lord because the foundation of the house of the lord was laid . zech. 4. 7. he shall bring forth the head stone thereof with shouting , crying , grace , grace , unto it . no marvel that the angels wonder at gods work . for with what strange and wonderful art hath he formed every thing ? as for the heavens what vast bodies are they ? how rapid and orderly are they in their motions ? and with what variety of curious lights are they decked and adorned ? and for the earth likewise , what a vast body is it ? how strangely doth it hang in the midst of heaven ? to build castles in the air , for men to attempt is a proverbial vanity . god hath built this vast body of the earth with all the burden upon it in the air hanging on nothing but his word . with what variety of creatures doth the earth abound ? and for the sea , what a vast body likewise is it ? how doth it rowl and tumble it self , in its pride and greatness ? and what rarities and wonders doth it afford ? but alass , i need not to speak of these , for what creature is there , which do's not express so much of the creators widom , and skill , as is enough to fill us with admiration ? 2. there 's his work of redemption , or the reconciling of the world to himself by the death of his son , which doubtless is the noblest act that ever the world was witness of , and such as will be admired as long as eternity it self shall endure . upon the creation the angels shout , but when they come to this , they find it so full of mysteries that they are astonished , 1 pet. 1. 12. which things the angels desire to look into . oh sirs , that the word should be made flesh and dwell amongst us , and perform what he did , was a work so sublime and high , that it was not for any but god , so much as to think of it . 3. there is his work of providence . he hath his eye upon all his creatures , takes care of them and provides for them ; so that they all have convenient and seasonable sustenance , psal. 145. 15. the eyes of all things wait on thee , and thou givest them their meat in due season . he feedeth the young lions , he hath taught all creatures whither to look , to cry to him when they lack , he gives places of shelter to them ; he gives conveniency for rest , and as he provides for them ; so he rules them and maintaines them in that order wherein they are , keeping one from devouring another . he keeps devils from devouring men , and men from destroying each other . he likewise keeps the beasts of the field from offering violence to us , which otherwise would make a prey of us . he likewise restrains the elements ; and keeps them in order , which otherwise would turn the world into a tophet of horror and confusion . if he let loose the fire and water a little upon each other , with what terrible thundrings and lightnings do they fill the world , enough to make the inhabitants thereof creep under the mountains for protection and defence . if he let the air a little into the bowels of the earth , what dismal convulsions and tremblings do's it occasion ? it makes it stagger and reel like a drunken man. for him to keep as he do's , the several elements in such harmony and order , is a great work . and he likewise restrains the sea from overflowing the earth . this he insists on to job as an argument of his transcendent power and greatness , job 38. 11. hitherto shalt thou come ; but no farther and here shall thy proud waves be staied . god sets doors and bars to the waters . hereunto i might add his notable delivering his people and destroying their enemies , whereby god hath made his name great , and terrible in the world , and hath shewed a tender regard of his servants , not sparing kingdoms for their sakes , bringing down the mighty , making the worm jacob to thresh the mountains . but 2. for what uses or purposes , there is none like him . 2. none like god to be advised with , in straits and troubles . we cannot be in such straits but he can put us into a way whereby we may escape . 1 cor. 10. 13. he will with the temptation also make a way to escape , that they may be able to bear it . what a strait was asaph in about the prosperity of the wicked and the adversity of the godly , but he adviseth with god in this matter , who was faithful and resolved him and quieted him . he could get no satisfaction till he went to him , and when he came to him he was satisfied . and all that i shall add is , that he is hard to be satisfied whom god cannot satisfie . 2. none like to god , to be invocated or called upon . for as he is able to help ; so he is willing to do it : such is his addictedness to hear prayer , that it is become one of his standing titles , psal. 65. 2. o thou that hearest prayer , unto thee shall all flesh come . no sooner sometimes have his people done praying , but he gives them a gracious answer , 2 kings 20. 4 , 5. thus isaiah must return immediately after the delivery of his message to hezekiah , and tells him that his prayer was heard , a quick return did god make . nay sometimes he do's it while they are praying , dan. 9. 20. whilst daniel was praying , confessing his own and the peoples sins , even while he was speaking in prayer , gabriel being caused to flie swiftly , came and touched him , ver . 23. he saith , that at the beginning of his supplication , the commandment came forth , and he was sent to tell him things which should be afterwards brought to pass . nay farther , sometimes he do's it before they pray , psal. 3. 4. i cryed unto the lord with my voice , and he heard me out of his holy hill . so our translation renders it in the preter-tense , but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the future , i will call and he heard me , as if he should have said , i was about to pray to the lord , and am still resolved to do it : but as to that which i thought to beg of him he hath happily prevented me ; for he hath given it me before i asked him for it . so isa. 65. 24. before they call i will answer , and whiles they are yet speaking i will hear . while daniel was speaking god heard , and before david cryed to the lord he heard him . it is much grace in him to grant our requests when we have made them , and persevered in soliciting his savour , more to answer whiles we are making our requests , but to do it before we make them , doth marvellously express the goodness of his nature . 3. there is none like god to be confided and trusted in . men are deceitful and false , and apt to fail those that trust in them : they make fair flourishes and pretences , when a man hath no occasion to use them , and afterwards when he needs the performance of their promises , turn their backs upon him ; but god is as firm as the very rocks . how ordinarily doth the scripture propose him as the rock of his people , psal. 31. 3. thou art my rock . deut. 32. 4. he is the rock , withal telling us , there is none worthy of that title but he , 2 sam. 22. 32. who is a rock save our god ? who ever was disappointed by this god , whose ways are perfect ? who ever was ashamed that trusted in him ? psal. 22. 4. our father 's trusted in thee , they trusted in thee and were delivered . and psal. 28. 7. my heart trusted in him , and i am helped . 4. there is none like , or beside god to be loved or desired . such is the generousness of mans heart , that it will bestow it self upon one thing or other . now there is none in all the world so worthy thereof as god ; and therefore he forbids us to bestow it upon other things , and commands us to bestow it upon him , 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 . whom then must we bestow our love on ? prov. 23. 26. my son give me thine heart . and it was asaphs sense of his peculiar fitness for it ; that made him cry out whom have i in heaven but thee , and there is none on earth that i desire in comparison of thee . 5. there is none like god to be worshipped and adored . he is worthy of divine and religious worship , that is to be worshipped as the author of what good we enjoy , the judge of our actions , and disposer of our conditions , and there is none else worthy of it but he , matth. 4. 10. thou shalt worship the lord thy god , and him only shalt thou serve . our saviour speaks not here of civil worship , for such we are to yeild to others : but such as is religious , and that he shews is peculiar to god. there is neither saint nor angel that is fit for it : and therefore we find , when it hath been offered to them they have refused it . acts 10. 25 , 26. when cornelius fell down at peters feet and worshipped him , peter reproves him with this , i my self also am a man. a greater worship were the people of listra about to shew to barnabas and paul , acts 14. 11 , 14. they cryed out the gods were come down in the likeness of men , and were about to do sacrifice : but barnabas and paul rent their cloathes when they heard of it , ran in amongst them , crying , ver . 15. we are men of like passions with you . when john fell at the angels feet to worship him , he is forbidden , revel . 19. 10. see thou do it not , i am thy fellow servant , and of thy brethren that have the testimony of jesus , worship god. again , rev. 22. 8 , 9. when he had heard and seen those things , which before we shewed , he fell down to worship before the feet of the angel which shewed him those things . the angel forbids him , see thou do it not , i am thy fellow servant , and of thy brethren the prophets , and of them which keep the sayings of this book ; worship god. 6. there is none like god for a man to be with , or whose glory he should desire to partake of . i pray think of this , we are each of us to choose one for our selves , a companion to abide with us to all eternity : and there is none like god. saints are sweet companions , and much good is to be had in their company : the angels are heavenly company ; but neither saints nor angels are like god. the apostle urgeth it as greatest matter of comfort to the godly , 1 thes. 4. 17 , 18. then ( when christ shall appear to judgment ) we that are alive , shall be caught up to meet the lord in the air , and we shall ever be with the lord : wherefore comfort one another with these words . 1. use of information . of the goodness of god that would be pleased to make known himself to us , and work us to a closure with him , that he who is so great , high , that doth infinitely transcend heaven and earth , angels and men , should work us to a closure with himself . we are all naturally addicted to a deity : it s even as easie to keep men from eating and drinking , as from the pursuit of a deity ; for the latter is as rational and agreeable to the dictates of reason , as the former is natural to the cravings of the sensual appetite . if we close not with one god , we shall with another , and men will rather have a thousand gods than none . now for god , when we were to make our choice , to come and tell us that he is the true god , and work us to a closing with him , oh what goodness was it ! this was a favour worth ten thousand hallelujahs . indeed by the contemplation of the works of creation and providence , we might have learned that there was a god , and that he was wise , mighty , good , and the like : but that we should know that the god of israel ▪ was he , and that we should know him in a saving manner , that he should look after us , shine before us , put himself into our arms , make us to decline all other gods , this is the working of god , distinguishing love , and it should be marvellous in our eyes . mat. 11. 25. i think thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . ver. 27. neither knoweth any man the father but the son , and he to whomsoever the son will reveal him . this saving knowledge is made known to us in and by christ. that god should make known himself to us by his son , and not unto the world . that he should keep us from the evil shares and practices of the world : redeem us to himself by the blood of his son , put us into a state of salvation , should make us wonder , 1 cor. 4. 7. who maketh us to differ ? we have nothing but what is received . what would have become of us , had it not been for the love of god ? we might have with the world lien in wickedness , and been condemned with the world . we might have been aliens from the israel of god , strangers to the promise of life . 2. this informs us of the happiness of those who have god for their god. oh he is the summ and top of all perfection ! there is in him whatever is requisite to the rendring either of himself blessed , or the faithful blessed in the enjoyment of him . if a man have him though he have nothing else , he hath enough ; and though he hath every thing else , and be without god in the world , he hath nothing . so that upon a due stating of things , it is interest , or not interest in him , which doth determine our happiness or misery . blessed are those who injoy god , and miserable are those who have no saving interest in him . those that have full garners , store of oxen and sheep , were thought in a happy case ; but rather happy is that people whose god is the lord. persons do mightily mistake good , and happiness looking for them in corruptible , mortal , earthly enjoyments , they count the proud and rich happy , whereas in the favour of god is good to be found ; when he lifts up the light of his countenance , appears blessedness , the highest good that the soul is capable of . so psal. 146. 5. 3. this informs us why wise and good men set such a valew upon him , and are so much affected with him . they prefer him above all , and are ready to do or suffer any thing for him : they are ready to run through fire and water so they may but serve him , and approve themselves to him . as for david he had such an esteem of him , that he thought there was none that could sufficiently praise him , psal. 106. 2. who can utter the mighty acts of the lord ? who can shew forth all his praise ? and for the primitive christians , there were no sufferings which they were not willing to undergo for him , rev. 12. 11. they loved not their lives unto death . and what was the reason of this hardiness of those good soldiers of christ ? they judged none like him , their lives but a small sacrifice for him , no longer would they live than they might enjoy him , and not unwillingly would they dye , that they might be for ever with him . 4. this informs us what a folly it is for any to attempt to be like unto god , or to compare themselves with him . hereby the faln angels draw upon themselves the charge of folly , job 4. 18. his angels he charged with folly . and hereby our first parents laid themselves under their makers derision , and scorn , gen. 3. 22. behold the man is become as one of us to know good and evil , he was cheated into this expectation by the devil , and god doth upbraid him with the tree of life , lest he take of the tree of life and live for ever . there was no likelihood of that when he had sinned , but he derides any such vain hope that now especially might be in him to save him from the curse . this was the ruine of the king of babylon , isa. 14. 12 , 14. how art thou fallen from heaven o lucifer , ver . 13 , 14. you have the pride of the babylonian king , i will ascend into heaven , i will exalt my throne above the stars of god. i will ascend above the heights of the clouds , i will be like the most high. yet should he be brought down to hell , to the sides of the pit , ver . 15. what do men think of ? do they think that when god by virtue of his essential perfections , is transcendently above them , he will suffer them to come , and justle him up as if they were equal to him ? no , let them not imagine any such thing , god will not endure it , such presumption is likely to be their bane and ruine . use 2. by way of reproof . this may reprove carnal men that make light of god , and yet there is none in heaven or on earth to be compared with him . notwithstanding all they have heard of his nature , laws , works , they disregard him , job 21. 14 , 15. they say unto god , depart from us , for we desire not the knowledge of thy waies . what is the almighty that we should serve him ? and what profit should we have if we pray unto him ? so far are they from preferring him above all , and yeilding him the respect , reverence , honour , praise , obedience , which is meet , that there is scarce any thing which they do not prefer before him . what lust , or temptation is there , which they will not sooner hearken to than him ? now sirs consider what you are , are you men or beasts ? if beasts , what do you amongst men ? it s fitter you should be in the fields among the herds . if you are men , then open your eyes , look up to the heavens , and see whether there be not one there , who is worthier of your affections than those trifles you keep such ado about . it s observable , how importunate the holy ghost is in calling upon us to be men , and to act like men . isa. 46. 8 , 9. shew your selves men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what should they play the man ? remember the former things of old , for i am god , and there is none else , i am god , and there is none like me . so 1 cor. 16. 13. quit your selves like men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oh what a deal of work hath the holy ghost to do in the reformation of ungodly men ! he is not only of men to make them holy , but of beasts to make them men , and to put them upon carrying themselves as such , the crown is fallen from our heads , wo to us , for we have sinned . use 3. of exhortation . 1. to you who stand at a distance from god. labour to be acquainted with him , and to get an interest in him . when we hear such a person is a person of singular worth , how ambitious are we all to be acquainted with him , and to get an interest in him ? oh how ambitious and impatiently desirous should we be to get acquaintance with , and interest in god , that fills heaven and earth , that is worthy of all glory , honour and praise ! rest not you that are at a distance till you can say , this god is my god. this is the very end for which you were made , that you should seek after him , know him , and yield him the respect belonging to him , acts 17. 26 , 27. he hath made all nations of men . — that they should seek the lord , if haply they might feel after him , and find him . god do's so exhibit himself in his creatures that he is therein even palpable and sensible . 2. the exhortation , is to you who are come near to god , are acquainted with , and have interest in him , perform the duties you owe him upon the account of his supreme excellency . 2. let 's value and love him above all . the more we enquire into his nature and concernments , the more cause we shall see we have to value and love him . there is this difference betwixt him , and his creatures : that as for his creatures , the more we know them , the less commonly we esteem of them and respect them : but for god , the more we know him , the more cause we shall still find that we have to value and love him . here looking increases loving , as it causeth likeing . 2. let 's rejoyce in him . if we have a relation or friend that is indued with high virtues , we count it matter of great joy . what matter of joy then should we count it , that he whom we have chosen for our god , and whom we make account for ever to dwell with , is induced with such transcendent perfections ? all those excellencies which are spread throughout the whole volume of the creation , are not only contained in him ; but infinitely exceeded by him . and oh what matter of joy is this ! such a well-spring is he of joy and gladness , that when we can rejoyce in nothing else , we may rejoyce in him , habb . 3. 17 , 18. let what will come of loss , and though i be cut off from worldly comsorts , yet will i rejoyce in the lord , i will joy in the god of my salvation . oh there is in him matter of fresh and everlasting joy ! phil. 4. 4. rejoyce in the lord alwaies , and again i say rejoyce . 3. is there none like god , then let us glory in him , and boast of him . though there is nothing in the world we may glory in , yet in the lord may we glory , jer. 9. 23 , 24. wisdom , strength , or riches are not to be boasted of : but let him that glorieth , glory in this , that he understandeth , and knoweth me , that i am the lord. he is the excellency of jacob , amos 8. 7. he is our glory , jer. 2. 11. my people have changed their glory for that which doth not profit . he is our praise , deut. 10 21. he is thy praise , and he is thy god and therefore let us extoll him , and lift him up : whilst the poor blind heathens are praising their gods of gold , silver , brass , iron , wood , stone , dan. 5. 4. shall we fit still and hold our peace ? oh no , let our tongues rather be as the pen of a ready writer . as long as we have tongues to speak with , let us imploy them in praising him , psal. 104. 33. i will sing unto the lord as long as i live , i will sing praise to my god , while i have my being . such are his perfections , that we can never praise him sufficiently , stand up , say the levites , nehem. 9. 5. and bless the lord your god for ever and ever . and blessed be thy glorious name which is exalted above all blessings and praise , psalm 106. 2. who can utter the mighty acts of the lord ? who can shew forth all his praise ? 4. let 's be willing to be taught and ruled by him . who so fit to rule and teach us as the supream being ? how do we find good men very ready to comply with the instructions of god ? heb. 11. 8 , 17. abraham obeyed the command to leave his own country , went out not knowing whither he went : he doth caecam obedientiam praestare , which to do to men is folly , but to do to god is greatest wisdom . abraham disputes not the case , but goes and offers up isaac ; how so ? that is , he was willing , and the will is accepted for the deed . 5. let us adhere and keep close to him , whatever difficulties , trials , discouragements , lye in the way . we see we cannot possibly chose one like to him ; nor can we follow one whose good guidance we may be more sure of . as abraham when he was so hard tasked , yet readily obeys ; so must we , and not only be directed by him , but yeild ready obedience without disputing , quarrelling , scrupling , so are we in every respect to own god as our god. gen. 28 , 21. 22. jacob vowed , if god will be with me , and will keep me in this way that i go , and will give me bread to eat , and rayment to put on , so that i come again to my fathers house in peace ; then shall the lord be my god. here jacob doth not capitulate with god upon any high terms : what if god will not perform these conditions , shall he not be jacobs god ? yes : but if he give me meat , and rayment , and return me to my fathers house , he shall be much more my god. this shall be an additional obligation upon him . all people will walk every one in the name of his god , and we will walk in the name of the lord our god for ever and ever . when men are blindly busie , groping for god , though he be not far from them , and adoring the creature instead of the creator , who is blessed for ever : let us be better , and more wisely imployed in seeking , finding , and serving the lord our god , in whom we live , move , and have our being . we may make tryal of as many as we please ; but when we have done , we shall have cause to say , with revolting israel , hos. 2. 7. i will go and return to my first husband ; for then was it better with me than now . neither heaven nor earth can afford us a god like him . 4. use of comfort to you who have made choice of god for your god. what a comfort must it needs be to a man , that he hath a god to whom none is like in heaven or earth ? why , this is your case ; and this is that which may swallow up all your sorrows , and wipe away all your tears . oh what comfort have good men taken herein ! they havefeasted themselves in the thoughts of his mercy , that god was their god , 1 sam. 30. 6. david encouraged himself in the lord his god. psal. 48. 14. this god is our god for ever and ever , he will be our guide even unto death . he is no worse , no less good now than he was then , the same yesterday , and to day , and for ever . the differences of time , make no difference in him . a poor man may say , though i am not so rich and honourable as other men are ; yet for a god i dare compare with the greatest of them all : wherein i am defective , there is enough in him to make it out . with this i will comfort my self as asaph , whom have i in heaven but thee , and there is none on earth that i desire besides thee . sermon vii . psalm 73. 26. my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . having done with the former verses , we are now come to this , wherein the psalmist go's on in setting forth the excellency of god , shewing of what great use and advantage he was to him in the time of his affliction and distress . in the preceding words he expresseth it in a more general way , and here he doth more particularly enlarge on gods excellency in giving an account of special favours and kindnesses , that he had testified towards him and given to him in his own person . the words contain two parts . 1. the psalmist sets down his afflictions and disstress ; and these are expressed in two passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my flesh faileth . by flesh here as muis and others note , we are to understand the body , which in scripture is sometimes spoken of under that notion , prov. 5. 11. and thou mourn at the last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thy flesh and thy body are consumed . then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred faileth . it is variously read by some , my flesh did fail me : by others , when it doth fail me ; by others , although and if it fail me . but the difference is not very considerable . his meaning is plainly this , that his body was liable to fail him , and that he made account it would so do , though he had been of an active body ; a strong and healthful complexion , strengthned by exercise and notable atchievements . yet his flesh would fail . 2. to aggravate the affliction he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my heart faileth . by heart , as muis notes , we are to understand the soul , for as the heart is the principal part of the body , so it is animae sedes . now this was a great aggravation of the psalmists affliction and trouble ; that his soul failed him as well as the body . when the body fails , the soul may support it , but when the soul failes , what can a poor creature do ? prov. 18. 4. the spirit of a man will sustain his infirmities : but a wounded spirit who can bear ? if i have a languishing body , but a vigorous soul ; the liveliness and cheerfulness of one , will help to bear the infirmities of the other : but if the body and soul both droop under affliction , the man is brought to a sad pass . 2. the psalmist sets down the advantage or relief that god afforded him . this he expresses likewise in two passages . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is the strength of my heart , or according to the hebrew , god is the rock of my heart . but you 'l say why saith he nothing of gods helping his body ? god sustains his soul , and his soul sustains his body . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my portion for ever . as though he had said , he is not only of use to me for the present , but he will be so for ever . i see such lines in his love to me , as reach into eternity it self . and this doth much refresh my drooping heart , that he will deal well with me not only here , but hereafter . time will soon be run out and gone . all the business is , how it will go with us for ever . i have this to comfort me , that god will be my portion for ever . he will deal well with me to eternity , let it be as long as it will. i look , and look into eternity and see no end of his love , when my soul and body have failed me over and over again , i have a rock in heaven as firm as my heart can wish . in him will i repose my confidence , and fix my hope for ever . doct. that the bodies and souls even of good men are apt to fail them in time of affliction and distress , or the affliction and distress of good men is sometimes so great , that their very bodies and souls are apt to fail them therein . sometimes the cup that god puts into their hands is so bitter , that it makes their hands shake , and their hearts fail . lesser afflictions they can bear up under : but when the great billows of god and the waves pass over them , then their souls are ready to faint . how good a man was asaph , yet he cries out . my flesh and my heart faileth . this i shall handle a little more distinctly , and , 1. i shall shew that sometimes their bodies fail them ; and this is so familiar and evident , that i need not spend many words about it . god long ago issued forth this decree , gen. 3. 19. dust thou art , and unto dust thou shalt return . this he hath been putting in execution throughout all generations ever since . now there are three waies whereby the bodies even of good men , do fail them . 1. by the the decay of their sences ; those active and pleasant organs , when evil daies come , do fail to perform the services for which they were designed , an instance whereof , we have in barzillai the giliadite , 2 sam. 19. 35. i am fourscore years old this day . can thy servant tast what i eat , or what i drink ? can i hear any more the voice of singing men ? — and thus it is with others . first one thing fails then another . first the eye grows dim , then the ear grows deaf : one sence fails after another , till all of them be disabled from their proper work . 2. by the decay of their strength . when evill daies come , then strength failes and leaves the body labouring under feebleness and weakness . how strong a man was david , such was his strength , that he could draw in pieces a bow of steel , psal. 18. 34. so that a bow of steel is broken by mine armes . and yet what complaints have we of the failing of his strength ? psal. 38. 10. my heart panteth , my strength faileth me , as for thee light of mine eyes it is gone from me . before he could encounter with a lion , a bear , a goliah , but now he is weak . even the most vigorous and active , when evil daies come , like sampson when his hair was cut , find themselves bereaved of their former strength . 3. by the decay of their health . besides the loss of our sences and strength , we are subject to sickness and diseases , which contribute much towards the discomfort of our lives . how fearfull was good hezekiah , lest god would cut him off with pining sickness ? isa. 38. 12. mine age is departed and is removed from me as a shepherds tent : i have cut off like a weaver , my life : he will cut me off withpining sickness . and what a sickly time was it among the corinthians when they had prophaned the lords supper . 1 cor. 11. 30. for this cause many are weak and sickly amongst you , and many sleep . oh what fainting hearts , pale faces and dolefull complaints attend the sons of men ? they spend their daies in sorrow , and after go to the grave . 2. sometimes their souls fail them . there lies their chief strength , yet psal. 143. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit faileth , the same word with that in the text. as their bodies have their infirmities , so their souls have theirs by vertue whereof , they are sometimes brought very low . now their souls fail them three waies . 1. by sorrow . sometimes they are so affected with their afflictions , that they are even overwhelmed with sorrow psal. 40. 12. innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that i am not able to look up : they are more than the hairs of mine head ; therefore mine heart faileth me . or my heart hath left and forsaken me , that prae dolore as uatablus notes , so cant. 5. 6. my soul failed when he spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima mea egressa est . my soul went out of me . she fell into a sad delquium or fainting fit ; and what is the reason ? why , it was her sorrow upon the account of her former security . as if she had said . oh how have i played the beast ? what noble , importunate , constant love have i neglected and abused ? oh how shall i ever look my lord in the face , or restore my self into his favour ? 2. by fear . they see there are dangers before them , and therewith they are so aff●cted that their souls fail within them . thus as one of jacobs sons opens his sack , he finds his money in the mouth of the sack tells his brethren and their hearts failed them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . their heart went out of them and they were afraid . they knew not what this might work ; what might be the issue of things , and fearing the worst their hearts over-ran them . this effect of fear is expressed by the melting of the heart , thus the hearts of the canaanites melted with fear , josh. 5. 1. your terror ( saith rahab to the spies ) josh. 2. 9. 10. is fallen upon us , and all the inhabitants of the land faint because of you . vers . 11. our hearts did melt , neither did there remain any more courage in any man , in many other places , isa 13. 7. nahum 2. 10. ezek. 21. 7. whether it be by grief , as psal. 119. 28. and so the heart melts in tears or fear which as it were , causeth colliquation or melting . 3. by distrust , judging of the issue of things by causes , they sometimes despair of deliverance and give up themselves for gone , so 1 sam. 22. 1. david said in his heart , i shall now perish one day by the hand of saul . his heart sinks through distrust , and he thinks to take an unwarrantable course for his security . notwithstanding his brave and heroick mind at other times and upon other occasions which made him to attempt difficulties , slight discouragements notwithstanding the experience of gods goodness , and the promises god had made him of the kingdom : yet his heart failing , and his spirit being sunk down into a fit of despondency , he thus saith in his heart , and resolves on a course to the great offence of his friends , triumph of his enemies , and dishonour of true religion . 3. why god suffers it to be thus with people , that their bodies and souls should fail . 1. that he may shew them their frailty and weakness , teach them humility , and make them base and vile in their own eyes . when a man finds both body and soul shrinking him , and failing him , he is ready to cry out , lord what a poor creature am i ? what am i that i should glory in my self , or behold my self with any complacency or delight ? when jobs body and soul had failed him , what opinion had he of himself ? or how did he stand affected towards himself ? did he admire himself , or was he inamoured of himself ? no , job 42. 6. wherefore i abhor my self , and repent in dust and ashes . 2. that he may thereby excite them to look up to him , and exercise dependance on him . as long as we find a sufficiency in our selves , we seldom have any great regard to god ; but when we see our selves unable to provide for our own welfare , then we begin to look up to him . and for this cause , 1 cor. 1. 9. he sends thorns into our beds that he should have little ease there ; he brings afflictions that threatens death that we may look up . we had the sentence of death in our selves , that we should not trust in our selves , but in god which raised the dead . when as to natural helps and hopes they are lost , that they may look up , and throw the arms of faith about him , he deprives us of all stayes and refuges , that we may exercise dependance on him , and stay our selves upon our god. 3. that he may thereby provoke us , to look after a state wherein we may be free from these deliquiums , or failings , both of body and soul , which here we are liable to . when a man meets with inconveniencies in his journey , he begins to wish himself at home : so when a good man is exercised with decay in his sences , strength , health on the one hand , and with sorrow , fear , distrust on the other , then he begins to grow weary of the world ▪ he thinks of god and heaven , with great longing to be with god , to be in heaven . then he cries out , oh what should i do here ! where shall i have relief ? oh that i were with my god! so job 14. 13. desires that god would hide him in the grave , that he would keep him secret until his wrath was past : not that he desired the grave it self , or thought it pleasant to lye in putrefaction and rottenness ; but as an occasion of being conveied into a better state and place . use. is it so that both body and soul of good men do fail them in affliction ? then it is useful by way of information , to shew us what a poor vain thing man is . how unable is he to stand before his makers displeasure ? in his prosperity how doth he vaunt himself ? how goodly is he in his own eyes , and what confidence doth he put in his own abilities ? but when his maker takes him in hand , what a trivial thing is he , job 4. 19. he is crushed before the moth , that is , sooner then a moth is crushed betwixt a mans fingers , he is ground to powder , if god lay his hand upon him ; or he is such a trivial thing , that he is not able to stand in the presence of such a despicable creature as the moth , this contemptible creature prevails upon him , and conquers him . 2. use of exhortation . 1. let us beware what stress we lay either upon body or soul. alas , what are they that we should confide in them ? if god do but lay his finger on them , they droop and languish . what is the bravest spirit in the world , when god comes and takes him by the arm , and leads him away to judgment ? what work did two or three words writ upon the wall , make with the great babylonian monarch , dan. 5. 5 , 6. his countenance was changed , his thoughts troubled , the joints of his loins loosed , and his knees smote one against another . this being our nature , what are we , that we should put confidence in our selves ? isa. 2. 22. we may neither trust in others , neither may others trust in us , neither may we trust in our selves ? jer. 17. 5. cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the lord. what must we do then ? isa. 2. 22. cease from man whose breath is in his nostrils , for wherein is he to be accounted of ? 2. let 's not wonder if sometimes both body and soul fail us . we do not know how many of these fits we may be exercised with , and when they befall us let 's not wonder at it ; it s nothing but what the best of gods servants are liable to , 1 pet. 4. 12. think it not strange concerning the fiery trial , which is to try you , as though some strange thing happened unto you . when afflictions overtake us , we are ready to wonder at it , and to say , it was never on this wise . never was any sorrow like to my sorrow , whereas there is no reason to say so , afflictions are ordinary to the people of god. 3. let us get an interest in god , that so when they fail us , he may stand by us and help us , that when one of our fainting fits comes , his left hand may be under our heads , and his right hand may imbrace us . let our fits be what they will , if god stand by us , and be with us , we are safe enough ; who shall be against us ? we need not fear the frowns of men , the want of friends , and comfort , if god befriend and afford his grace unto us . but if he be not with us , what will become of us ? psal. 94. 17. unless the lord had been my help , my soul had almost dwelt in silence , brevi habitasset , as it is in the margent of your bibles , quickly . god can help us , whether exercised with fainting in soul or body . it is good to get an interest in god , for this was asaphs happiness , that though both soul and body failed him , yet god stuck to him , was the strength of his heart , and portion for ever . so we come to the second part of this 26th verse . the psalmist in the former part of the verse having set down his affliction , he doth in the latter set down the advantage he had from god against it , and that in these two passages : god is the strength of my heart . ( 2 ) and my portion for ever . from the former of which this point offers it self . doct. 1. that god is the strength of the hearts of his people in their afflictions and distress : or more briefly thus , god is the strength of his people . he looks after them , takes care of them , and supplies them with strength according as they stand in need . there is a very high and lofty passage , deut. 33. 26 , 27. as when a person is in a fainting condition , we take him into our arms , and hold up his head . so cant. 2. 6 , his left hand is under my head , and his right hand doth imbrace me , if we look farther into scripture , we shall find that the eminentest of gods servants , and such as were best furnished with abilities , have in down right terms acknowledged that he is their strength . so exod. 15. 2. notwithstanding all his wisdom , power , and greatness ; yet he acknowledges it was god that was his strength , who inabled him to accomplish those great things he had brought to pass . so psal. 18. 1. i will love thee o lord my strength ; in the following words he shews , that he was the rock of his heart , the lord is my rock my fortress . — my strength in whom i trust . in the original , as here , my rock in whom i will trust . we have the like from christ himself , isa. 49. 5. my god shall be my strength . now that you may better understand the reason of my following method , you are to know , that what is here mentioned touching gods being the strength of his servants , is proposed by way of antidote to their several maladies , and distresses both in body and soul , insisted on before . so that if i will closely pursue the intent of the text , i must reflect upon the evils , which i before represented them liable to , and shew what a remedy he is against them , and what relief he affords them . and , 1. he relieves them against the maladies of their bodies . though their bodies are frail , and subject to many distempers , yet he hath relief for them against them all . there is not any distemper so mortal or dangerous , but he can afford them help against it , psal. 116. 6. i was brought low , and he helped me . 1. he relieves them against the decaies of their senses . he sometimes preserves them in a strong degree of vigour , beyond what could reasonably be expected from the abilities and power of nature . how old a man was moses ? he was an hundred and twenty years old , yet it is said , deut. 34. 7. his eyes were not dim , nor his natural force abated . god is the lord of nature , and hath the disposal of the several ordinances thereof , so that he can inforce or restrain them , execute or suspend them , according as he sees good . he can put a youth into the state of an old man , and an old man into the state of a youth , and dispose of all persons , and their concernments as he sees good . 2. he relieves them against the decay of their strength . that he sometimes marvellously renews , and raises to an height beyond all probability and expectation , as to outward and bodily strength , as well as spiritual vigour : these words in isa. 40. 29 , 31. is verified : he giveth power to the faint , and to them that have no might he encreases strength . they that wait on the lord shall renew their strength . so the lord doth alter the course of nature , that when his servants are in a withering condition , he renews their strength , he works vigour and activity in them , and enables them to do great things , when he disables and brings down the strength of the mighty . psal. 18. 29 , 32 , 33. 34. by thee i have run through a troop , and by my god have i leaped over a wall . who is a rock , save our god ? it is god that guideth me with strength . he maketh my feet like hinds feet . he teacheth my hands to war , so that a bow of steel is broken by my arms . david was naturally a man of great strength , and activity ; yet besides that , god favoured him with an auxiliary extraordinary strength , whereby he was fitted for those great services he performed . 3. he relieves them against the decay of their health . he hath many distempers , whereby to exercise the sons of men , and bring them to their graves ; but yet there is none which he cannot either prevent or heal , psal. 103. 3 , 4. who health all thy diseases , who redeemeth thy life from destruction . let the distemper be what it will , the ague , fever , stone , gout : yet he is able to prevent or cure it . some distempers are so difficult and incurable , that they are looked upon as ludibria medicorum , the scorn and disgrace of physitians : but there is no distemper in the world , which god is not able to heal and cure . he is not under any restraint , but what he lays upon himself , psal. 135. 6. whatsoever he pleaseth he doth in heaven and in earth . what his soul desireth that he doth , job 23. 13. and he is able to do exceeding abundantly above all that we ask or think , ephes. 3. 20. oh the greatness of the lord our god , and what security is there here for us in the greatest and most dangerous estate and condition ! 2. he relieves them against the maladies of their souls . he is a physitian both for body and soul , and understands the maladies and distempers of the one as well as the other , and can heal those which belong to the latter , as well as those which belong to the former . and , 1. he relieves them against their greatest sorrow . under their greatest troubles and discouragements , he can cheer up their souls , and make them pleasant and joyful , 2 cor. 2. 14. thanks be to god , who alwaies causeth us to triumph in christ. here are two things to be considered . 1. what a condition the apostles were in as to their outward concernments , they were even as miserable as men could be . 1 cor. 4. 13. accounted as the filth of the world , and the off-scouring of all things . 2. what god did for them . times of triumph , are times of extraordinary joy : yet such was the goodness of god to them , that he did not only cause them to triumph ; but this he did for them in the time when their troubles , and the power of the wicked caused their enemies to triumph . 2. he relieves them against fear . he many times works them to such a recumbency , and dependence on him , as causes all their fear to cease and vanish , psal. 3. 6. i will not be afraid of ten thousands of people , that have set themselves against me round about . if god assist , no lion , bear , or monster of men , shall do any thing to the quelling of the hearts of believers . and this was not a favour peculiar to him , but such as he vouchsafes to other of his faithful servants . psal. 112. 7. he shall not be afraid of evil tidings , his heart is fixed , trusting in the lord. notwithstanding the outward effect , and visible tendency of things to the contrary , yet he works in them this perswasion , that the issue of things will be good , whereby he dissolves and scatters those fears which otherwise would perplex and annoy them . 3. he relieves them against their distrust . sometimes their oppositions , difficulties , and dangers , are so great , that their very hearts are ready to sink and faint within them . now at such a time he often comes in , bears up their hearts , and satisfies them , resolves their doubts , and satisfies their jealousies . you know who said , 1 sam. 27. 1. i shall perish one day by the hand of saul . but psal. 118. 17. we have him in another temper , then , saith he , i shall not dye , but live , and declare the works of the lord. oh how doth faith change the language of the soul , and what happy alterations doth it work therein ? now we shall proceed to the reasons : reas. 1. is drawn from the benignity , kindness , and goodness of his own nature , which puts him upon those gracious appearances , wherewith he is upon all occasions so ready to favour his people . other reasons may be assigned ; but this is the fundamental , original , soveraign reason , which gives birth and existence to those that follow , rom. 9. 15. i will have mercy on whom i will have mercy . it is the goodness of his nature that puts him upon those eminent appearings , for the support and deliverance of his people . 2. from their necessity , which is such as cryes aloud for it . alas , who , or what are they , that they should be able to bear up against the maladies either of body or soul ? now god being aware of this , doth in compliance with their necessities , afford them relief , deut. 32. 36. the lord shall judge his people , and repent himself for his servants when he seeth that their power is gone , and there is none shut up or left . this is set down , not only as an account of the time when god would help them , but likewise as the reason wherefore he would do it . men commonly are readiest to help us , when we have least need : but god , when we have most . he loves to appear in difficult cases , and shew himself , when he may best serve his own praise . 3. from that service which he may hereby do to his own glory . to relieve a distressed people , is a noble act , and such as is meet to commend the nature of god to us . and there is not any person who any hath tincture of true piety , or gratitude , but being strengthned by god , will bless and praise him for it . exod. 15. 2. the lord is my strength and song , and he is become my salvation , he is my god , and i will prepare him an habitation , my fathers god , and i will exalt him . the people of god have ever resolved to make the lord , that hath appeared as their strength , their song , psal. 118. 14. the lord is my strength and song . and for this end doth god become the strength of his people , to this end , to make their hearts and mouths full of the praises of god their deliverer . psal. 30. 11 , 12. thou hast turned for me , my mourning into dancing : thou hast put off my sackcloth , and guided me with gladness : to the end that my glory may sing praise to thee , and not be silent , o lord my god i will give thanks unto thee for ever . use 〈◊〉 . of information . if it be thus that god is the strength of his people . 1. we may see whence it is that the people of god bear up , and hold out under such great oppositions and difficulties . satan he is against them , and for the world that 's against them , and as if these were not sufficient , they have infirmities both of body and soul to encounter with , and yet they hold out . now whence happens this , 2 tim. 4 : 16 , 17. though all men forsook me , notwithstanding , saith paul , the lord stood with me , and strengthned me , and i was delivered out of the mouth of the lion. god stood by him , bound the emperors hands that he could do nothing against him . 2. it appears whence it comes to pass , that they accomplish such great things . what great and famous things did moses , joshua , gideon , david , and others accomplish ? whence had they the might , power , and victory . it was not by their might , their puissance , by their strength that they prevailed , but the spirit of god , phil. 4. 13. i can do all things through christ that strengthneth me . 3. what folly and unworthiness it is in good men to appear against god , or do any thing to his dishonour , or against his interest : it is no less than to appear , and fight against their own strength . should you see a man strike at , and beat his own arm , you would take it for a piece of strange madness : and yet no less madness is it for any one to ingage against god , to ingage against him who is his strength . for men to fight against him , is to kick against the pricks , a folly to a proverb : and for the people of god to oppose him , is for israel to oppugne the strength of israel , to fight against themselves . he that sinneth against me , wrongeth his own soul : all they that hate me love death , prov. 8. 36. 2. use of exhortation , 2. let us in time of affliction of body and soul , flee unto him and make use of him , who is the strength of our life . when any thing ailes us either in body or soul , let us have recourse to him , for he is abundant in strength , he is mighty in strength and wisdom , job 36. 5. none can enter the lists with him . who hath been his counsellor ? his strength is everlasting . isa. 26. 4. in the lord jehovah is everlasting strength . he is ready to communicate it to his people , isa. 41. 10. i am thy god , i will strengthen thee . and what more can we desire to encourage us to have recourse to him ? 2. let us plead it to him , when we are in need of help from him . let 's urge it to him , whether he be not our strength , and in case he be , let us plead with all reverence and holy boldness , whether it be not proper for him to help us , psal. 43. 2. for thou art the god of my strength , why dost thou cast me off ? thou hast caused me to hope in thee ; thou hast said , that thou wouldst be my strength ; thou hast engaged that thou wilt not cast them off that cast their concerns on thee , that trust in thee , and have hoped and trusted in this word ; i have refused all other things as empty vanities that cannot help , and wilt thou cast me off ? let men and angels see that thou art faithful , and wilt not in thy works , fly off from thy word . lord let it be unto me according to thy good word of promise , and as thou hast been unto thy people , make it appear , as 1 sam. 15. 29. that the strength of israel will not lie . 3. when we undertake the performances of duty , let us undertake and perform them in his strength . distrusting our own strength , let us rely and depend upon his . you know the voice that came down to augustine , in te stas & non stas . such is the weakness of our own strength that if we have no more than it , we shall do just nothing . when we ingage in any duty , pray , read , hear or sing , let us rely on him to help us to the acceptable performances , to help our infirmities , when we know not how to offer them as we ought , and to bless us in the deed . psal. 71. 16. i will go in the strength of the lord god. i will make mention of thy righteousness even ofthine only . we look upon our selves strong enough to manage duties , and this hath been the overthrow of many a duty , that we have horribly fail'd in it , and lost the blessing of it . 4. let 's not measure our safety or welfare by any thing in our selves , but by the strength of god. if we measure our strength and welfare by what is in our selves , we shall be despairing and fainting every day , but measuring it by him , we shall be capable of preserving our selves in a state of hope and confidence , when we have such difficulties before us , we may pass the sentence of death on our selves without blame , and cast off our confidence and let our expectation perish , but whiles they are no other than such as he is able to deal with , there is ground of hope , stand still saith moses to the murmuring israelites and see the salvation of the lord. herein we commonly miss it , that we measure our safety by a wrong rule . 5. let us ascribe our enduring of sufferings , and performance of duties unto him . if we suffer patiently , bear under the yoke of christ , let us give the praise to god , saying not to us , but to thy name give the glory , psal. 115. 1. 't is not our own strength , not our own courage that can bear us up under , or get us out of trouble . the psalmist ascribes strength to the lord , as that which belongs to him , dare not usurpe and attribute to himself his deliverances , psal. 59. 17. unto thee o my strength will i sing , for god is my defence and the god of my mercy . 3. use of comfort . is god the strength of his people when they are exercised with any distress ? here then is comfort for you who labour under faylings both of body and mind . you are exercised perhaps with decays in your sences , strength , health : with sorrow , fear , distrust , and find your own ability insufficient to encounter herewith . however , be of good cheer , god is engaged for you , and what condition can you be in which god is not able to deliver you out of ? it is not your own strength , but his , which you have to trust to . which is a consideration so full of comfort , that it may afford us relief in the lowest condition , in the saddest times and most difficult seasons . how low was the condition of asaph ? yet he settles his thoughts and quiets himself with this consideration , that god was his strength , the strength of his heart and his portion for ever . doct. 2. that god is the portion of his people . notwithstanding all his perfections , sufficiency and fulness ; yet he hath bestowed and setled himself upon them for all those advantages and uses , which a portion is serviceable to . not judging any thing in the world good enough to be a portion for them , he hath bestowed himself upon them . herein he hath so ordered things , that the business stands reciprocall , 1. they are his portion , deut. 32. 9. the lords portion is his people , jacob is the lot of his inheritance , zach. 2. 12. and the lord shall inherit judah his portion in the holy land. they are the portion of mankind that he makes his peculiar , that he will own and delight in . and then 2. he is their portion . psal. 119. 157. thou art my portion o lord. lament . 3. 24. the lord is my portion saith my soul. and that you may not think he restrains himself to particular persons , he is said to be the portion of jacob. jer. 10. 16. the portion of jacob is not like them . now there is a great deal of difference betwixt the grounds of their being his portion , and his being theirs . they are said to be his portion , inasmuch as he hath chosen them from amongst all the people in the world to profess his name , hold communion with him , and serve him . and he is said to be their portion inasmuch as he hath settled himself upon them , in order to their sustentation and happiness . first , i shall shew what a portion is , and secondly , what a portion god is to his people . 1. what a portion is . to that i answer , that a mans portion , as you that are but little experienced in the world know , is a certain measure or parcel of money , lands or goods which is made over to him , and settled upon him for his subsistence and livelihood . thus the prodigal , luke 15. 12. saith to his father give me the portion of goods that falleth to me . now when the scripture saith that god is the portion of his people , we are to understand that he is somewhat bearing resemblance thereunto ; as that he hath made over himself to his people , and settled himself upon them , for the subsistence and livelihood both of their bodies and souls . therefore the priests and levites should have no inheritance among their brethren , because that the lord was their inheritance , deut. 18. 2. they were not to be sharers in the spoyl taken from the enemy as the other tribes were , yet they had this to recompence it , that god was their inheritance , who did in a peculiar way make provision for their supply . 2. vvhat kind of a portion god is . and 1. he is a real and substantial portion . as for the things of the world , they are shadows and dreams , void of reality and substance . prov. 22. 5. vvordly wealth is a thing of such a nature , that it hath no real existence . it is rather an empty shew than any real being , so hos. 12. 1. ephraim feedeth on wind , and followeth after the east wind . frivolous and foolish helps and comforts . what bad food is the wind ? it may distemper and disorder us , but it cannot satisfie and nourish us . yet this is the state of all worldly things , that they are of an airy windy nature , void of matter and substance . but it is not so with god , he hath substance in him , insomuch that what he seems to be , that we shall find him to the full . prov. 8. 21. that i may cause those that love me to inherit substance , and i will fill their treasures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for substance , which signifies that which is really or as a lapide as others note rem solide , vereque subsistentem , such a thing as is not a shadow , or meer resemblance , but hath a solid and true subsistence . as for worldly portions they afford an appearance , but want substance , but now god is such a portion as hath substance , durable substance and precious . 2. he is a plentiful portion . some have portions , but they are not commensurate to what is required to their subsistence , but in god there is whatsoever is necessary for our subsistence , comfort and happines . he is exercised with strange wants , whom god is not able to supply . psal. 50. 12. the world is mine and the fulness thereof . and besides the world , he hath an inexhaustible fulness in himself , which would afford sufficient supply , though the world should utterly fail , gen. 15. 1. i am thy shield ( saith god to abram ) and thy exceeding great reward . it was he that made the world , and he can supply his servants without it . he can create comforts for his people if he sees needful . and sooner than they shall want what is necessary for them , he will proceed beyond the ordinary way of his providence , and shew a miraculous power in raising supplies . they have a god alsufficient , whom no difficulty can pose , and is able to bring about what is possible to be done , and nothing can be necessary to any which is impossible to be , gen. 17. 1. i am the almighty god , walk before me and be thou perfect . 3. he is a satisfying portion . though the portions of persons are never so great , yet how few are satisfied therewith ? nay commonly the more they have , the further they are from satisfaction and contentment , eccl. 5. 10. he that loveth silver shall not be satisfied with silver , nor he that loveth abundance with increase . how insatiable are mens desires , and how do their plentiful enjoyment sharpen their appetite to more , and beget discontented cravings to an endless dissatisfaction and toil for that which dothnot satiate ? but god doth satisfie the souls of his people , jer. 31. 14. and i will satiate the soul of the priests with fatness , and my people shall be satisfied with goodness , saith the lord. he needs must be very unreasonable whom god will not satisfie . 4. he is such a portion as can make himself a blessing to us . now this is more than any other portion or the donor thereof can do . men may bestow portions : but they cannot make them blessings to those who have them . a father may leave his child a portion : but he cannot command a blessing upon it , nor absolutely promise himself that the child shall not turn it into a curse : but god hath blessings at command , psal. 133. 3. as the dew of hermon , and as the dew that descended from the mountains of zion , for there the lord commanded the blessing even life for evermore . and it is not to be conceived how a man should have him for his portion , and not have a blessing in him . what , have blessedness it self , and not have a blessing of him ? that cannot be immagined . 5. he is an everlasting portion . he is such , that he can neither be taken from us , nor diminished . all the arts of men and devils cannot take him from his people . plutarch tells of the tyrians , that they chained up their gods , lest their enemies by charms , or such like arts , should entice them from them . and pitiful gods they were , first that might be chained . 2. that must be chained least they overrun those who confided in them . our god forsaketh not those that trust in him . and as he cannot be taken from his people , so after they have lived upon him thousands of years , they will find him as full as ever they did before . he is fons indeficiens , a never failing fountain . nothwithstanding his supplying heaven and earth from the creation to this day , yet he 's as full as ever he was before . though the sun by its shining , and the sea by its flowing should suffer a diminution , the one in its light , the other in its water ; yet god after all his communications will be as full as ever , for he is their portion for ever . 3. how became he their portion ? answ. it was his own act and deed . he did of his own free accord convey himself to us , and settle himself upon us . seeing us a poor , lost and undone people , he did of his own meer grace and compassion bestow himself upon us , ezek. 16. 8. i spread my skirt over thee and covered thy nakedness , &c. oh what a great act of grace was this ! if a man of a great estate , seeing a poor distressed child forsaken ; forlorn , should adopt him for his son , and settle all he hath upon him , would not all look upon this as a compassionate act ? oh how greatly hath god condescended so to compassionate sinners , lying in their blood and filthiness , as to take them in unto himself , to give them an inheritance amongst those that are sanctified ! 3. use of information . 1. of the rich , wealthy , and happy condition of the servants of god. of all people in the world they are best provided for : god who is the lord of all is their portion . what then can they want ? if allsufficiency it self may want , then they may want ; but that being impossible , we may make account that they will not want , psal. 23. 1. the lord is my shepheard , i shall not want . psal. 34. 9. there is no want to them that fear him . psal. 84. 11. no good thing will he withhold from them that walk uprightly . 2. we may be informed , what little cause good men have to complain . sometimes their spirits are very unquiet , discontented and unsatisfied with their present condition , and very heavy , and sad complaints proceed from them . now alas what reason is there for this ? have they not god for their portion , and is he not all , and hath he not all , and doth not the disposal of all belong to him ? what then would they have ? god looks when he hath bestowed himself on people , and is become their portion , that they should be content with him , heb. 13. 5. be content with such things as you have , for he hath said , i will never leave thee nor forsake thee . 3. we are informed of the vast difference there is betwixt the portion of the servants of god , and that of carnal men , job 20. 29. discoursing of the evils which attend irreligious and profane men , saith , this is the portion of a wicked man from god , and the heritage appointed to him by god , psal. 11. 6. upon the wicked he shall rain snares , fire and brimstone , and an horrible tempest : this shall be the portion of their cup. and our saviour , mat. 24. 51. shews that hypocrites and profane persons have their portion where there is weeping and gnashing of teeth . this is sad , but yet whiles god deals thus with them , he proceeds more favourably with his own people . he himself who is light , and life , and love , is their portion , when carnal men have alledged all that ever they can in the behalf of their portions , we may cry out with the prophet , jer. 10. 16. the portion of jacob is not like them , for he is the former of all things , and israel is the rod of his inheritance , the lord of hosts is his name . 2. use of exhortation . 1. let us rejoyce and glory in our portion . when people have great portions they use to be affected with them . oh then how much should this portion transport our hearts with joy ! had we a whole mountain of silver and gold , a whole empire , nay the whole world for our portion , it were not comparable to what we have in having god for our portion , psal. 16. 5 , 6. the lord is the portion of mine inheritance , and of my cup , thou maintainest my lot . the lines are fallen unto me in pleasant places , yea i have a goodly heritage . 2. let us live upon him . what have people portions for , but to live upon them ? god then being our portion and inheritance , let him be unto us gold and silver , lands and livings , food and rayment , and let us depend upon him for preservation and sustenance . by faith we make all things ours , as god hach offered himself and son to our faith , 1 cor. 3. 22. all things are yours , whether paul or apollo , or cephas , or the world , and what is better than the world , or present life , and the comforts of it ? things to come , which are not seen , which ate eternal . 3. let us make account that however things go , we shall be provided for and supplied . other portions may fail us many ways : but god is such a portion , that he will never fail us , but will prove abundantly sufficient to all intents and purposes , phil. 4. 19. but my god stall supply all your need according to his riches in glory by jesus christ. we shall not want , here he will withhold no good from us , and what can he deny that spared not his own son , and freely bestows himself upon us , and in glory we shall have life everlasting . 3. use of comfort . to all you who are the servants of god , especially to you who have not those worldly portions and possessions which others have , be of good cheer ; god will be your portion : you have not those hundreds and thousands which others have : you cannot go at that rate , and feed at that rate as others do ; yet be content , for you have more than ten thousands of gold and silver , god the fulness of all . though you have not the streams , yet you have the fountain , what need you to care ? you perhaps are troubled to see your selves in straits , and that it is not with you as it is with others ; yet be not cast down , you have god , and he is all-sufficient : if you think he is not , deal plainly , and tell us so , that we may vindicate him from your contempt and blasphemy : if he be , then acquiesce in him . you may be assured so far as he sees the things of this world necessary for you , he will deal them out to you . rem . 8. 32. he that spared not his own son , will with him give us all things . asaph had his trouble as well as other men , yet this quieted him , that god was his portion for ever . finis . notes, typically marginal, from the original text notes for div a66558-e330 * imitat . persii . sat. 5. 